A 



CATECHISM 

FOR 

SUNDAY SCHOOLS AND FAMILIES. 



In Jifig Kfaro fessons. 

WITH PROOF-TEXTS AJSTD NOTES. 



By PHILIP SCHAFF, D.D. 



From Home to the School ; from the School to the Church j 
from the Church to Heaven. 



/ 



PHILADELPHIA: 
LINDSAY & BLAKISTON. 

CHAMBERSBURG, PA. : M. KIEFFER & CO. 
1862. 



Entered, according to Act of Congress, in the year 1862, by 
PHILIP SCHAFF, 
In the Clerk's Office of the District Court of the United States for the 
Eastern District of Pennsylvania. 

ELECTROTYPED BY L. JOHNSON & CO. 
PHILADELPHIA. 



PREFACE. 



The preparation of this Catechism was to the author a labor of love 
and a spiritual recreation. Every Christian feels the need of going 
back, from time to time, to the simplest elements of religion, and be- 
coming a child again among children. " Out of the mouth of babes 
and sucklings hast thou ordained strength." " Except ye be converted, 
and become as little children, ye shall not enter into the kingdom of 
heaven." The best part of our knowledge of divine things is contained 
in those familiar verses of the Bible and the hymn-book which we 
learned at home and in school ; and, when we come to die, we willingly 
exchange the most learned systems of theology for the Lord's Prayer 
and the Creed, which recall to our heart the sacred memories and tra- 
ditions of childhood. 

A Catechism on the Christian religion should present the articles of 
faith fresh from the fountain of the word of God to the mind and heart 
of the pupil, for his instruction and comfort in life and in death. It 
should give no undue proportion to any particular doctrine, but should 
move in the central current of Christian truth. The more important de- 
nominational differences may be stated for historical information, but 
in a kind and charitable spirit, and with a view to promote rather than 
to diminish unity and harmony among the various branches of Christ's 
kingdom. There is room, however, for a variety of Catechisms, corre- 
sponding to the different degrees of Christian nurture, which com- 
mences at home under the eye of the mother, is carried forward in 
the school under the instruction of the teacher, and is completed in 
the catechetical class under the care of the pastor. 

We have endeavored in the present work to combine the advantages 
of a historical with those of a merely doctrinal Catechism, and clear- 
ness and simplicity of style with fulness of matter. Whether, and to 
what extent, we have succeeded, and what position this Catechism may 
assume in the Sunday-school literature of our age and country, can 
only be determined by actual use. In commencing with the expo- 
sition of the Lord's Prayer, we deviated from catechetical usage, 
but conformed to the natural educational order ; for children are gene- 

iii 



iv 



PREFACE. 



rally first taught the Lord's Prayer, or how to pray, then the Apostles' 
Creed, or what to believe, and last, the Ten Commandments, or how to 
act. The division into fifty-two lessons was not made with reference to 
the number of Sundays in the year (as in the modern editions of the 
Heidelberg Catechism), but naturally grew out of the internal order 
and arrangement of the material, and was gladly accepted as an appro- 
priate, and perhaps useful, coincidence. 

To satisfy different wants and tastes, we thought proper to issue two 
editions, — a small one, which contains only the questions and answers, 
and a large one, with proof-texts and notes for teachers and more ad- 
vanced scholars. The latter has imperceptibly grown almost to the 
extent and character of a popular outline of theology. Those Scrip- 
ture passages which should be committed to memory, are marked by 
a (*). Occasional explanations are carefully distinguished from the 
text by brackets. 

Although independent in method, order, and design, this book will be 
found to agree in every essential doctrine with the Heidelberg Cate- 
chism, which was first published three hundred years ago, in January, 
1563. For spirituality, depth, unction, freshness, and wise moderation, 
this venerable symbol of the Reformed Church has no superior in the 
catechetical literature of Christendom. Born of genuine evangelical 
inspiration in the pentecostal days of Protestantism, it has stood the 
test of three centuries, gathering strength and honor with advancing 
age, and bids fair long to continue its mission of peace, both as a guide 
of catechetical instruction and as a standard of public doctrine. It 
gives us pleasure to make this statement, from a somewhat careful 
comparison of ancient and modern Catechisms of different denomi- 
nations, in view of the approaching tri-centenary celebration of the 
formation of the Heidelberg Catechism, for which preparations are 
now making in the German and Dutch Reformed Churches of Europe 
and America. 

We now commit this new Catechism to the hands of pastors and 
tearhers, unto whom the chief Shepherd has intrusted the feeding of 
His lambs. 

P. S. 

Theol, Seminary, Mercersburg, Pa. 
May 10, 1862. 



TABLE OF LESSONS. 



THE LORD'S PRAYER. — THE CREED. — THE TEN 



COMMANDMENTS. Pages 5-8. 

INTRODUCTORY LESSONS. 

PAGE 

I. — The True End of Man 9 

II.— -The Way of Salvation 11 

III. — The Holy Scriptures 12 

IV. — The Old and the New Testament 16 

V.— The Old Testament 19 

VI.— The New Testament 20 



PART FIRST. 

THE LORD'S PRAYER. 



VII.— Of Prayer 23 

VIII.— The Lord's Prayer 28 

IX.— The Address 29 

X.— The First Three Petitions 31 

XL— The Last Three Petitions 35 



PART SECOND. 

THE APOSTLES' CREED, OR, THE CHRISTIAN FAITH. 



XII.— Of the Christian Faith 40 

XIIL— The Apostles' Creed 43 

XIV.— The Existence and Attributes of God 45 

XV.— The Unity and Trinity of God 47 

1* v 



vi 



TABLE OF LESSONS. 



PAGE 



XVI.— The Creation of the World 49 

XVII. — Preservation and Providence 51 

XVIII. — The State of Innocence 53 

XIX.— The Fall 56 

XX.— Of Sin 60 

XXL— The Punishment of Sin 63 

XXII. — Preparation for the Coming of Christ 66 

XXIIL— Jesus Christ.— His Karnes 70 

XXIV.— The Person of Christ 72 

XXV.— The Two States of Christ 76 

XXVI.— The Birth and Childhood of Christ 77 

XXVII.— The Public Life and Ministry of Christ 79 

XXVIII.— The Passion and Death of Christ 83 

XXIX.— The Burial, and Descent into Hades 86 

XXX. — The Resurrection, and Ascension of Christ.. 88 
XXXI.— The Sitting at the Right Hand of God, and 

Return to Judgment 90 

XXXII.— The Threefold Office and Work of Christ.... 93 

XXXIII. — The Holy Spirit 95 

XXXIV. — The Christian Church, and the Communion 

of Saints 99 

XXXV.— The Means of Grace 104 

XXXVI.— Holy Baptism 108 

XXXVIL— The Lord's Supper 112 

XXXVIII.— The Order of Salvation.— Regeneration 116 

XXXIX. — Justification and Sanctification 122 

XL. — The Resurrection of the Body, and the Life 

Everlasting 126 



PART THIRD. 

THE TEN COMMANDMENTS, OR, THE CHRISTIAN 
LIFE. 

XLI. — The Ten Commandments 131 

XLII. — The First Commandment 134 

XLIII. — The Second Commandment , 137 



TABLE OF LESSONS. vii 

PAGE 

XLIV.— The Third Commandment 141 

XLV.— The Fourth Commandment 143 

XLVL— The Fifth Commandment 147 

XLVIL— The Sixth Commandment 150 

XLVIIL— The Seventh Commandment 154 

XLIX. — The Eighth Commandment 157 

L. — The Ninth Commandments » 159 

LI.—The Tenth Commandment 162 

LII. — Concluding Questions 166 



The Lord's Prayer, 

©ur dFatfier tofjo art in fjeaben : 
PJallotoeft ie name. Cfjg fcmgtatm 
rome* totU fie ftone on eartij, as it is 

in fjeaben- ©tbe us tf)is ftag our ftatig 
fireaft* &nft forgtbe us our ftefcts, as boe 
forgibe our ftettfcrs* anft leaft us not into 
temptation, Jut fteliber us from ebtL 

dFor 2TJ)ine is t§e ifcmgftom, anft tfje potoer, 
anft tf)e glorg, foreber* amen. 



The Creed. 

5 Mtebe m ©oft tf)e dFatfier ainugfjig, 
ifclafter of fjeaben anft eart}). 

anft in gesus Christ f)ts onlg fiegotten 
Son our 3Lorft; toijo teas eoncetbeft fig tf)e 
iBolg (Bfjoat, 6om of tj* IJtrgtn i£targ; 
suffered unfter Pontius dilate, teas eruetfteft, 
fteaft, anii fiurieft; ?^e ftescenfteft into fiaftes; 
t|)e tf)irft ftag J|i rose from tf)e fteaft; ?^e 
ascenfteft into ijeaben ; anft sittetf) at if)e rigfit 
fjanft of ©oft tf)e dFatfjer aimtgfjtg; from 

5 



6 THE CREED THE TEN COMMANDMENTS. 



thence i^e sfjall come to juige tfje qutcfe anii 

I ieliebe in tf)e J^olg OMjost; tf)e f)olg 
catholic ffifjurcf), t^e communion of saints; 
tf)e forgibcness of gins; tf)e resurrection of 
tijc fcotig, anti tije life eberlastmg, Emcn. 



The Ten Commandments, 

@oti spafee all tijese tooriis, waging: 

I am tf)e iLorii tf)g ©oir, tofjici) i)abc brought 

Ifjee out of tf)e lanft of 3Eggpt, out of tf)e 

fjouse of fion^age. 
I. Cf)ou sljalt i)abe no otfjer gois fceforc 

i£le* 

3BL CIjou s|)alt not mafce unto tfjee ang 
graben image, or ang lifeeness of ang t^tng 
tf)at is in ijeaben aiobe, or tf)at is in tfje 
eartt) fieneatf), or tfjat is in tf)e toatcr untier 
tf)c eartij: ttjou sljalt not icto ioton tljgself 
to tfjem, nor scrbe tijem. 

dFor 5 tf)e Eorti t|)g ©oft am a jealous 
©otr, bisitmg tlje tnttjuttj? of ti)t fathers upon 
tf)e cijtltiren unto tj)e tijtcfc anft fourth gene- 
ration of tf)em tjjat f)ate i£le ; anti sfjebung 
mercg unto tijousantis of tljem tijat lobe i¥le, 
anti keep iHg commandments. 



THE TEN COMMANDMENTS. 



7 



Ht Cpu sljalt not tafee tfje name of tp 
Hori tf)g @ob tn bain* 

dFor ffje Hort bill not pit* f)im guiltless 
tpt tafeetf) ?fclis name tn bain, 

W. 3&ememt)er tp saMatfj trag, to Iteep 
tt pig. 5tx tiaps 0ftalt tpu laPr, anti tio 
all tp toortt: tmt tp sebentf) fcag ts tp 
saMati) of t^e ILort tp @oi: tn tt tpu 
^f)alt not iro ang toorft, tpu, nor tp son, 
nor tp 53aus^tec t tp man^serbant, nor tp 
mati^serbant, nor tp cattle, nor tp stranger 
tpt is bnt|)tn tp gates. 

dFor tn six trags tf)e Eort* mafre paben ant? 
eartlj, tf)e sea, anti all tpt tn t|)em ts, anft 
rested tp sebentf) t*ag: toprefore tp itorii 
ilesseti tp saftbatf) ftag, anft pllotoefr tt 

W. ?£jonor tp fatpr anb tp motpr : tpt 
tp tiags mag fie long upon tp lantt tofjtcf) 
t|)e Eort* tp ©oti gtbetf) tpe. 

VI. €pu spit not fetlL 

171$. Cpu spit not commit aimlterg- 

UMI. €pu spit not steal, 

SX\ €pu spit not fiear false Witness 
against tp neigpor* 

X. Cpu spit not cobet tp neigpor's 
puse, tfjou spit not cobet tp neigpor's 



8 



THE TEN COMMANDMENTS. 



intfe, nor i)ts man^serbant, nor f)ts matii- 
serbant, nor fits ox, nor f)ts ass, nor ang 
tijtng t^at is t|)g netgpor's- 



£f)ou sSalt lobe tf)e 3Lori tf)g ©oft totti) all 
t!)g l)eart, anli tottf) all tl)g soul, anft tottf) all 
tijg mini* Ojts ts tf)e first and great rom^ 
manftment 

ani tf)e second is Itfee unto it : €i)ou sf)alt 
lobe tf)g netgpor as tljgselt 

©n tfjese tlno commandments f)ang alt tty 
lato and propljets* 



A 



CHRISTIAN CATECHISM. 



L The True End of Man, 

1. Who made you f 

Almighty God, our heavenly Father. 

* Gen. 1, 27. God created man in his own image, in the 
image of God created he him. 

Ps. 100, 3. It is he [God] that hath made us, and not we 
ourselves ; we are his people, and the sheep of his pasture. 

Job 33, 4. The Spirit of God hath made me, and the breath 
of the Almighty hath given me life. 

Mai. 2, 10. Have we not all one Father? Hath not one 
God created us ? 

Ps.33,6; 119,73; Job 10, 8; Neh.9,6; John 1,3; Col. 1,16. 

2. Who redeemed you ? 
Our Lord Jesus Christ. 

* 1 Pet. 1, 18. 19. Ye were not redeemed with corruptible 
things, as silver and gold, . . . but with the precious blood of 
Christ. 

1 Cor. 6, 20. Ye are bought with a price : therefore glorify 
God in your body and in your spirit, which are God's. 

1 Tim. 2, 6; Tit. 2, 14; Acts 20, 28; Heb. 9, 14; 1 John 
1, 7; Rev. 1, 5. 

3. Who sanctifies you? 
The Holy Spirit. 

* 1 Cor. 6, 11. Ye are washed, ye are sanctified, ye are 
justified in the name of the Lord Jesus, and by the Spirit of 
our God. 

1 Pet. 1, 2. Elect according to the foreknowledge of God 
2 9 



10 



THE TRUE END OF MAN. 



the Father, through sanctification of the Spirit, unto obedience 
and sprinkling of the blood of Jesus Christ. 
Heb. 10, 22 ; 2 Thess. 2, 13. 

4. For what end were you created? 

For the glory of God and for eternal 
blessedness. 

* Bom. 11, 36. Of him [God], and through him, and to him 
are all things : to whom be glory forever. Amen. 

Bom. 14, 8. AYhether we live, we live unto the Lord; and 
whether we die, we die unto the Lord: whether we live, there- 
fore, or die, we are the Lord's. 

Ps. 145, 10. All thy works shall praise thee, 0 Lord; and 
thy saints shall bless thee. 

Prov. 16, 4. The Lord hath made all things for himself : 
yea., even the wicked for the day of evil. 

1 Cor. 10, 31. Whether therefore ye eat or drink, or what- 
soever ye do, do all to the glory of God. 

John 17, 24. Father, I will that they also whom thou hast 
given me, be with me where I am; that they may behold my 
glory which thou hast given me. 

5. What, then, should be your chief concern in this 
life? 

To do the will of God, and to save my soul. 

* Matt. 16, 26. What is a man profited, if he shall gain the 
whole world, and lose his own soul? or what shall a man give 
in exchange for his soul ? 

* Matt. 6, 33. Seek ye first the kingdom of G-od, and his 
righteousness; and all these things shall be added unto you. 

Phil. 2, 12. 13. Work out your own salvation with fear and 
trembling. For it is God who worketh in you both to will and 
to do of his good pleasure. 

John 5, 30. I seek not mine own will, but the will of the 
Father who hath sent me.— Comp. Matt. 26, 39. 42. 

John 4, 34. My meat is to do the will of him that sent me, 
and to finish his work. 

Matt. 6, 10. Thy will be done in earth as it is in heaven. 

Notes and Hints. 
(1.) The divine origin and the divine destiny of man, who is made in 
the image of God and for the glory of God. " Thou. O God, hast created 
us for thyself, and our hearts are without rest until they rest in thee." 
(St. Augustine.) 

(2.) The priceless value of the immortal soul, which exceeds the value 
of the whole material world. Matt. 16, 26. 



THE WAY OF SALVATION. 



11 



(3.) The threefold obligation of man to serve and glorify God, on 
account of his creation by God the Father, of his redemption by God the 
Son, and of his regeneration and sanclijication by God the Holy Ghost. 

(4.) The supreme importance of 'religion, as the bond which unites man 
to God. Religion means re-union and com-munion of man with God, 
and implies (a) an original union of man with God in the state of inno- 
cence in paradise; (b) a separation of man from God by sin and death ; 
(c) a re-union of man with God through Christ by his redemption from 
the curse of sin and death. 



II. The Way of Salvation. 

1. Is it the will of God, that you should be saved? 
Yes. 

2. Why so? 

Because God is love, and will have all men 
to be saved. 

* 1 John 4, 8. God is love. 

* Ezek. 33, 11. As I live, saith the Lord God, I have no 
pleasure in the death of the wicked; but that the wicked turn 
from his way and live. — Comp. 18, 23. 32. 

1 Tim. 2, 4. God will have all men to be saved, and to come 
unto the knowledge of the truth. 

2 Pet. 3, 9. The Lord is longsuffering to us-ward, not willing 
that any should perish, but that all should come to repentance. 

3. How has God revealed his love to you? 

By giving his only begotten Son, our Lord 
and Saviour Jesus Christ. 

* John 3, 16. God so loved the world that he gave his only 
begotten Son, that whosoever believeth in him, should not 
perish, but have everlasting life. 

* 1 Tim. 1, 15. This is a faithful saying and worthy of all 
acceptation, that Christ Jesus came into the world to save 
sinners. 

Rom. 5, 8. God commendeth his love toward us in that, 
while we were yet sinners, Christ died for us. 
1 John 4, 9. 10 ; Matt. 10, 11 j Luke 19, 10. 

4. Can you be saved by your own strength ? 

No ; but only by the grace of God in 
Christ. 



12 



OF THE HOLY SCRIPTURES. 



* Acts 4, 12. Neither is there salvation in any other [but 
Christ] : for there is none other name under heaven given 
among men, whereby we must be saved. 

Rom. 3, 23. 24. All have sinned, and come short of the 
glory of Grod ; being justified freely by his grace through the 
redemption that is in Christ Jesus. 

Eph. 2, 8. 9 ; Gal. 3, 16 ; Tit. 3, 5-7. 

5. What must you do to be saved? 

I must believe in Jesus Christ and follow 
him. 

* John 3, 36. He that believeth on the Son hath everlasting 
life ; and he that believeth not the Son, shall not see life, but 
the wrath of God abideth on him. — Comp. 6, 47. 

Mark 16, 16. He that believeth and is baptized, shall be 
saved ; but he that believeth not, shall be damned. 

Luke 9, 23. If any man will come after me, let him deny 
himself and take up his cross daily, and follow me. — Comp. 
14, 27; Matt. 10, 38; 16, 24. 

Acts 16, 30. 31. [The question of the jailer at Philippi :] 
"What must I do to be saved?" [and the answer of St. Paul :] 
" Believe on the Lord Jesus, and thou shalt be saved." 

6. Where is the way of salvation pointed out to us f 
In the Holy Scriptures. 

* 2 Tim. 3, 15. From a child thou hast known the Holy 
Scriptures, which are able to make thee wise unto salvation 
through faith which is in Christ Jesus. 

John 5, 39. Search the Scriptures ; for in them ye think ye 
have eternal life : and they are they which testify of me [i.e. 
of Christ as the promised Saviour]. 



Ill, Of the Holy Scriptures. 

1. Where has God revealed himself ? 

In the works of creation, in the conscience 
of man, and in the history of nations, but 
most fully and clearly in his infallible word. 

(1.) In the creation: * Ps. 19, 2. The heavens declare the 



OF THE HOLY SCRIPTURES. 



13 



glory of God ; and the firmament showeth his handy work. — 
Comp. Rom. 1, 19. 20 j Acts 14, 17 : 17, 26-28. 

(2.) In the conscience. Rom. 2, 14. 15. When the Gentiles, 
who have not the [revealed Mosaic] law, do by nature the 
things contained in the law, these having not the law, are a 
[natural inward] law unto themselves : who show the work of 
the law written in their hearts, their conscience also bearing 
witness [or, the conscience witnessing with them], and their 
thoughts the meanwhile accusing or else excusing one another. 
— Comp. John 1, 9; 8, 9 (being convicted by their own con- 
science). 

(3.) In the history of the world. Acts 14, 17. God left not 
himself without witness. [This was spoken to heathens.] — Comp. 
17, 26-28; John 1, 5. 10. (The sacred history belongs to the 
revelation of God in his word, a great part of which both in 
the Old and New Testament consists of history.) 

(4.) In the word of God. * Ps. 119, 105. Thy word is a 
lamp unto my feet, and a light unto my path. — Comp. Ps. 19, 
8, 9. 

2 Pet. 1, 19. We have also a more sure word of prophecy; 
whereunto ye do well that ye take heed, as unto a light that 
shineth in a dark place, until the day dawn and the day star 
arise in your hearts. 

2 Tim. 3, 15-17 j Heb. 1, 1. 2 ; 4, 12. 13. 

2. What is the ivord of God? 

The Bible, or the Holy Scriptures. 

3. What does the word Bible mean? 

The book of books, or the best and most 
important of all books. 

4. Who wrote the Bible? 

Prophets and Apostles, under the inspiration 
of the Holy Ghost. 

* 2 Pet. 1, 21. The prophecy came not in old time by the 
will of man ; but holy men of God spake as they were moved 
by the Holy Ghost. 

Heb. 1, 1. 2. God, who at sundry times and in divers 
manners spake in times past unto the fathers by the prophets, 
hath in these last days spoken unto us by his Son. 

2 Tim. 3, 16. All Scripture is given by inspiration of God. 

1 Thess. 2, 13. When ye received the word of God which 
2* 



14 



OF THE HOLY SCRIPTURES. 



ye heard of us, ye received it not as the word of men, but as 
it is in truth, the word of God, which effectually worketh also 
in you that believe. 

On the inspiration of the Apostles, see John 20, 22: Acts 
% 4. 

5. What are the contents of the Bible? 

The revelation of the triune God in the 
creation, the redemption, and the sanctification 
of the world. 

6. What is the use of the Bible ? 

It shows us the way of salvation, and is the 
infallible rule of the Christian faith and 
life. 

* 2 Tim. 3, 16. 17. All Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for correction, 
for instruction in righteousness : that the man of God may be 
perfect, thoroughly furnished unto all good works. 

Ps. 119, 105. Thy word is a lamp unto my feet, and a light 
unto my path. 

Heb. 4, 12. The word of God is quick, and powerful, and 
sharper than any twoedged sword, piercing even to the dividing 
asunder of soul and spirit, and of the joints and marrow, and 
is a discerner of the thoughts and intents of the heart. 

John 5, 39: 10, 35 (the Scripture cannot be broken) ; 17, 17; 
Rom. 15, 4; 2 Pet. 1, 19. 

7. Who enables you to understand the Bible? 

The same Holy Spirit who inspired the Bible, 
and is given to them that ask it. 

Ps. 119, 18. Open thou mine eyes, that I may behold 
wondrous things out of thy law. 

* John 16, 13. When he, the Spirit of truth, is come, he 
will guide you into all truth. 

1 Cor. 2, 14. The natural man receiveth not the things of 
the Spirit of God : for they are foolishness unto him : neither 
can he know them, because they are spiritually discerned. 

1 Cor. 2, 10. But God hath revealed them unto us by his 
Spirit : for the Spirit searcheth all things, yea, the deep things 
of God. 

Luke 11, 13. If ye, being evil, know how to give good gifts 



OF THE HOLY SCRIPTURES. 



15 



unto your children ; how much more shall your heavenly 
Father give the Holy Spirit to them that ask him ? 
Matt. 16, 17; John 14, 26; 1 John 2, 20. 27. 

8. What should you do with the Bible? 
We should diligently and devoutly hear and 
read the Bible, lay it to heart, and keep it. 

* Luke 11, 28. Blessed are they that hear the word of God, 
and keep it. 

* Jam. 1, 22. Be ye doers of the word, and not hearers [or 
readers] only, deceiving your own selves. 

John 13, 17. If ye know these things, happy are ye if ye 
do them. 

. John 7, 17; 8, 31; Matt. 7, 21. 

Notes and Hints. 
Q. 3. The Bible embraces works of about forty authors of different 
classes of society, from the lowly condition of the fisherman and shep- 
herd, to the exalted position of the lawgiver and king : it was written 
during the long period of sixteen hundred years (the books of Moses 
about fifteen hundred years before, the Kevelation of St. John nearly 
one hundred years after, the birth of Christ), in different places, as 
Egypt, the Desert of Arabia, Canaan, Asia Minor, Greece, and Rome ; 
and it contains a great variety of matter and forms of composition, as 
history, poetry, prophecy, proverbial philosophy, doctrine, precept, 
from the simplest style to the sublimest flights of diction. Yet, with 
all these differences, it breathes from beginning to end the same spirit, 
and teaches the same system of faith and practice, and the same plan 
and way of salvation; the apparent discrepancies being merely the 
successive stages of develobrnent from the germ to the flower and 
fruit, or from the dawn of the morning to the splendor of the noonday 
sun. For it exhibits the truth, not as a dead tradition or uniform repe- 
tition from age to age, but as a vital principle and living power, ever 
growing and expanding, and yet ever retaining its identity and essential 
unity. Let no one take offence at the modesty and humility of its 
farm and language, for by it it reaches even the lowliest capacity. The 
word of God has indeed become flesh and blood, and assumed the form 
of a servant, but out of the veil of this real humanity shines forth 
the glory of eternal truth. The Bible, under whatever view we may 
regard it, is undoubtedly the most remarkable of all books, and beyond 
the reach of comparison. It can teach, edify, improve, terrify, comfort, 
and cheer as no other book. It has a creative, regenerative, sancti- 
fying, all-penetrating power for every reader that is seriously concerned 
about his salvation, and pierces to the very marrow of our heart and 
conscience. It improves upon acquaintance, and challenges our reve- 
rence and affection in proportion as we use it. We never get tired of 
it, as we do of the greatest works of man. Like a torch, the more it is 
shaken the more it shines, and, like a healing herb, the harder it is 
pressed the stronger the sweet fragrance it yields. Even its difficulties 
and mysteries — like similar mysteries in the book of creation — have 
their use, and should remind us of the imperfections of our earthly 
knowledge, and stimulate us to deeper research. The Bible has the 



16 THE OLD AND THE NEW TESTAMENT. 



seal of approbation of all Christendom for these eighteen hundred 
years, and continually verifies itself in the experience of every Chris- 
tian by the inner testimony of the Holy Spirit, who breathes through 
it with his supernatural power. 

The Bible is a book of life, the book of God, for all mankind : for 
children and adults, for the rich and the poor, for rulers and sub- 
jects, for the learned and the illiterate, easily intelligible and yet un- 
fathomable, old and yet ever young and fresh, as God himself, who 
gave it as our guide to virtue and happiness. 

"Within this sacred volume lies 

The mystery of mysteries. 

Oh, happy they of human race, 

To whom our God has given grace 

To hear, to read, to praise and pray. 

To lift the latch, and force the way I 

But better had they ne'er been born, 
. Who read to doubt, or read to scorn." 

Q. 4. The passages on the inspiration of the Bible refer more directly 
to the Old Testament, the New Testament then not being completed, 
but from them we may infer, a fortiori, the inspiration of the New, 
which is the fulfilment of the Old. Jesus Christ is the supreme and 
absolute authority for Christians, and of him the Bible bears witness 
from beginning to end. Heaven and earth shall pass away, but 
his words shall not pass away. (Matt. 24, 35.) The writings of the 
apostles are only the faithful reflection of his teaching under the un- 
erring guidance of the Holy Spirit promised and given to them on the 
day of Pentecost. (Acts 2, 4.) 

Q. 7. The Holy Spirit reveals, through faith, even to the unlearned 
and simple, so much of the meaning of the Scriptures as is necessary 
for their edification and salvation ; while, without faith, it is a sealed 
book even to the wisest and most learned : hence the Saviour praises 
his heavenly Father, because he has hid these things from the wise and 
prudent, and revealed them unto babes. (Matt. 11, 25.) 



IY. The Old and the New Testament. 



1. How is the Bible divided? 

Into the Old and the New Testament. 

2. What does the word Testament mean ? 

The covenant which God made with man. 

3. What covenants did God make with man? 
First the covenant of the law through his 

servant Moses, and then the covenant of the 
gospel through his Son Jesus Christ. 



THE OLD AND THE NEW TESTAMENT. 17 



4. What does the Old Testament contain f 
The law and the promise. 

5. What does the New Testament contain t 
The gospel and the fulfilment. 

6. How, then, are both related to each other f 

The Old Testament is the preparation for 
the New, and the New Testament is the per- 
fection of the Old. 

* Matt. 5, 17. Think not that I am come to destroy the 
law, or the prophets : I am not come to destroy, but to fulfil. 

John 1, 17. The law was given by Moses, but grace and 
truth came by Jesus Christ. 

Rom. 10, 4. Christ is the end of the law for righteousness 
to every one that believeth. 

7. In what language ivas the Bible originally 
written f 

The Old Testament was written in Hebrew, 
the New Testament in Greek ; but both are 
now translated into almost every language of 
the world. 

8. What is the sum and substance of both Testa- 
ments? 

Jesus Christ. 

* John 5, 39. They [the Scriptures] are they which testify 
of me [Christ]. 

John 1, 45. We have found him of whom Moses in the law 
and the prophets did write, Jesus of Nazareth. 

Luke 24, 44. All things must be fulfilled, which were 
written in the law of Moses, and in the prophets, and in the 
psalms, concerning me. 

Notes and Hints. 
Q. 2. Testament (from the Latin testis, witness) means properly the 
last will confirmed by witnesses, or a written instrument, duly certified, 
concerning the disposition of a person's property after death. In this 
sense we may say that the Gospels are the will of Christ, and the 
Epistles the codicils annexed; and that both constitute the supreme 
authority, which must decide all controversies among the descendants 



18 THE OLD AND THE NEW TESTAMENT. 



of the family. But in the Latin Bible, from which it passed into 
modern translations, Testament is the equivalent for the Greek diatheke, 
which means both a will (Heb. 9, 16. 17), and a covenant or agreement 
between two persons or parties, embracing mutual promises on mutual 
conditions (Gen. 15, 18 ; 17, 2; Luke 1, 72: Gal. 3, 15). The word was 
first used for the two dispensations, the Mosaic and the Christian ; but 
since Tertullian, in the second century, it also signifies the books 
wherein they are authoritatively recorded; the sacred writings of 
the Jews being called the Old Testament, and the sacred writings of 
the Christians being called the New Testament. We should read the 
Testament, not as lawyers who criticize it, but as children who 
inherit it. 

Q. 3. The Old Covenant, or the Jewish dispensation, is the covenant 
of law, made on Mount Sinai, between God and the Jewish people 
through Moses, with sacrifice and the blood of beasts, Ex. 21, 3-12; 
Dent. 5, 2-5; Gal. 3, 21. The New Covenant, or the Christian dispen- 
sation, is the covenant of the Gospel, promised of old, and foretold 
bv the prophets, made between God and the whole human race 
through Christ (" the mediator of a better covenant"), and sealed by 
his blood for the remission of sins, Jer. 31, 31-34; Matt, 26, 23; Heb. 
7, 22; 8, 7-13; 9, 15-17. The old dispensation was national, and 
merely preparatory to the Christian, and hence temporary. The new 
dispensation is general and eternal. 

Q. 4. Hence the expression " the law and the prophets," for the whole 
Old Testament, Matt. 5, 17; 7, 12; 22, 40, and often. 

Q. 6. The New Testament is concealed in the Old; the Old Testament 
is revealed in the New. They are related to each other as the germ 
and the fruit. Christianity is, on the one hand, the fulfilment and per- 
fection of Judaism ; but, on the other hand, it is also a new and the 
highest revelation, a new moral creation. At the incarnation of Christ 
the creative word was repeated in a higher spiritual sense : " Let there 
be light : and there was light." 

Q. 7. The Hebrew was the vernacular language of the Jews, for 
whom the Old Testament revelation was originally intended. The 
Greek language was the ruling language in the Roman empire at the 
time of Christ and the Apostles. The Bible was at an early period 
translated into Latin, Syriac, and all other languages in which Chris- 
tianity was preached. During the period of the Reformation most of the 
translations were made which are now used in Protestant churches. 
Many new translations into various heathen languages have been 
made in recent times by Protestant missionaries, and the British and 
Foreign Bible Society. The Bible is now translated into about one 
hundred and sixty-six languages. The British and Foreign Bible 
Society alone, since its foundation in London in 1804, scattered the 
Bible by millions of copies in many languages over the Christian and 
heathen world, and brought the precious book within the reach of 
every man, so that, in all Protestant countries at least, there is no 
excuse for ignorance of the Bible. Thus, the Bible, although written 
in dead languages, lives and speaks, as the book for the world at large, 
in the languages of all the nations of the earth. 



THE OLD TESTAMENT. 



19 



V. The Old Testament. 

1. How many books does the Old Testament contain? 
Thirty-nine. 

2. How are they divided? 

Into historical, poetical, and prophetical 
books. 

3. Name the historical books. 

First, the five books of Moses, severally 
called Genesis, Exodus, Leviticus, Numbers, 
and Deuteronomy. 

4. Name the other historical books. 

Joshua, Judges, Ruth, First and Second 
Samuel, First and Second Kings, First and Se- 
cond Chronicles, Ezra, Nehemiah, and Esther. 

5. Which are the poetical books? 

Job, Psalms, Proverbs, Ecclesiastes or the 
Preacher, and the Song of Solomon. 

6. Which are the prophetical books f 

The prophecies of the four greater, and the 
twelve minor prophets. 

7. Name the greater prophets. 

Isaiah, Jeremiah (with the Lamentations), 
Ezekiel, and Daniel. 

8. Name the minor prophets. 

Hosea, Joel, Amos, Obadiah, Jonah, Micah, 
Nahum, Habakkuk, Zephaniah, Haggai, Zecha- 
riah, and Malachi. 

9. What are all these books called? 

The canonical books of the Old Testament. 



20 



THE NEW TESTAMENT. 



10. Why so ? 

Because they are divinely inspired, and. 
together with the New Testament, constitute 
the rule of faith. 

Notes and Hints. 

Q. 2. The Old Testament is popularly divided into Moses and the Pro- 
phets. More accurately, it is divided into three classes of books: — 
(1.) The historical books relate the history of the divine revelation, and 
the fortunes of the people of God from the creation down to the return 
from the Babylonish captivity. (2.) The poetical books, sometimes 
also called the didactic books, exhibit the religion of the Old Testa- 
ment in sacred poems, prayers, and proverbs. (3.) The prophetical 
books contain predictions of the future, especially of the coming of 
the Messiah for the salvation of Israel and the whole human race. 

Q. 9 and 10. The canonical books (from the Greek word canon, i.e. 
rule or measure) are so called to distinguish them from the Apocrypha, 
or obscure books, which are added to all the Roman Catholic and also to 
many Protestant editions of the Bible. These apocryphal books are useful 
and edifying, and form an important historical link between the Old and 
the New Testament, but are not inspired, and hence no part of the rule 
of the Christian faith, for the following reasons : (1.) The apocryphal 
books were written by unknovm authors after the extinction of the 
prophecy (Malachi) and after the collection of the Jevjish canon by 
Ezra and Nehemiah, not in the Hebrew language, as the canonical 
books, but originally in Greek. (2.) Tkey were not regarded by the 
Jews (according to Josephus), nor by the primitive Christians before 
St. Augustine, as belonging to the sacred canon or the body of inspired 
and authoritative books. Even St. Jerome (who was a better Biblical 
scholar than St. Augustine) insists upon the distinction. (3.) They are 
never quoted by Christ and the Apostles in the New Testament. (4.) They 
contain, with many remarkable providences and elevated doctrinal and 
moral sentences, also a number of historical and doctrinal errors. For 
these reasons, they should either be distinguished from the canonical 
books by smaller type, or be excluded from the editions of the Bible. 
The latter is the policy of the British and American Bible Societies. 

The Jewish Apocrypha are twelve or more in number, viz., Wisdom 
of Solomon, Ecelesiasticus (or the Wisdom of Jesus the Son of Sirach), 
Tobit, Judith, the Rest of Esther, Baruch, the Song of the Three Chil- 
dren, the Story of Susanna, Bel and the Dragon (sometimes divided into 
two books), the Prayer of Manasses, two books of the Maccabees ; to 
which some editions of the Bible add a third book of the Maccabees, 
and several books of Esdras. 



VI, The New Testament. 

1. How many books does the New Testament contain ? 
Twenty-seven. 



THE NEW TESTAMENT. 21 

2. How is the New Testament divided f 

Into historical, doctrinal, and prophetical 
books. 

3. Which are the historical books of the New Testa- 
ment f 

The four Gospels and the Acts. 

4. Who wrote the Gospels f 

The Apostles and Evangelists Matthew, 
Mark, Luke, and John. 

5. What does the word Gospel mean? 

The glad tidings of salvation by Christ. 

* Rom. 1, 16. I am not ashamed of the gospel of Christ *. 
for it is the power of God unto salvation to every one that 
believeth. 

Luke 2, 10. 11. And the angel said unto them [the shep- 
herds of Bethlehem] : Fear not ; for, behold, I bring you good 
tidings of great joy, which shall be to all people. For unto 
you is born this day, in the city of David, a Saviour, which is 
Christ the Lord. 

Mark 16, 15. Go ye into all the world, and preach the 
gospel to every creature. 

6. Of what do the Gospels treat ? 

Of the life and doctrine, the death and 
resurrection, of Jesus Christ. 

7. Who is the author of the Acts of the Apostles f 
Luke, the Evangelist. 

8. What do the Acts contain? 

The history of the founding and spread of 
Christianity under the Apostles, especially St. 
Peter and St. Paul. 

9. Which are the doctrinal or didactic books f 
Fourteen epistles of Paul, and seven catho^ 

lie or general epistles. 

3 



22 



THE NEW TESTAMENT. 



10. Name the Epistles of St. Paul, 

The Epistle to the Romans, First and Second 
Corinthians, Galatians, Ephesians, Philippians, 
Colossians, First and Second Thessalonians, 
First and Second Timothy, Titus, Philemon, 
and Hebrews. 

11. Name the catholic or general Epistles. 

Two Epistles of Peter, three of John, one 
of James, and one of Jude. 

12. Of what do the doctrinal books treat? 
Of the Christian faith and life. 

13. Which is the prophetical book of the Neio Testa- 
ment ? 

The Revelation of St. John. 

14. What are the contents of the Revelation ? 

A prophetical description of the conflicts 
and triumphs of the Christian Church till the 
glorious coming of Christ. 

Notes and Hints. 
Q. 5. The English word gospel, from the old Saxon God's spell (speech), 
or good spell, means good news or glad tidings, and is the precise 
equivalent for the Greek word evangelion, from which we derive the verb 
to evangelize. 

Q. 10. The Epistle to the Hebrews is anonymous, and the opinions of 
divines as to its exact author are divided. But, if not directly the work 
of Paul, it proceeded from one of his disciples, and breathes his spirit 
throughout. 

Q. 14. The Revelation of Christ through St. John, or the Apocalypse, 
forms the fit conclusion to the canon. The whole New Testament is a 
beautiful organism, in which the Gospels may be compared to the root, 
the Epistles to the branches, the Revelation to the ripe fruit. Or. to 
use another figure, the first form the foundation, the second the edifice 
itself, and the last the dome. The three classes bear to each other the 
same relation as conversion, sanctification, and glorification, or as the 
cardinal Christian virtues, faith, love, and hope. The substance, the 
all-absorbing theme, the beginning, middle, and end, of the whole Testa- 
ment, is Jesus Christ. 



OF PRAYER. 



23 



PABT FIRST. 



Sftt fork's §r»pr. 



VII. Of Prayer. 

1. What is prayer ? 

The raising of the heart to God, and com- 
muning with him. 

* Ps. 19, 14. Let the words of my mouth, and the medi- 
tation of my heart, be acceptable in thy sight, 0 Lord, my 
strength and my redeemer. 

Ps. 62, 8. Pour out your heart before him; God is a refuge 
for us. 

2. Why should we pray f 

Because we are poor, needy creatures, and 
receive all gifts of body and soul from the 
goodness of God. 

* James 1, 17. Every good gift and every perfect gift is 
from above, and cometh down from the Father of lights. 

1 Cor. 4, 7. What hast thou that thou didst not receive ? 

1 Cor. 15, 10. By the grace of God I am what I am. 

John 3, 27. A man can receive nothing except it be given 
him from heaven. 

Ps. 50, 15. Call upon me in the day of trouble : I will de- 
liver thee, and thou shalt glorify me. 

3. Is prayer simply a duty f 

It is not only a sacred duty, but also a pre- 
cious privilege of the children of God. 



24 



OF PRAYER. 



4. What are the different kinds of prayer? 
Petition, intercession, thanksgiving, and 

praise. 

* 1 Tim. 2, 1. I exhort therefore, that, first of all, suppli- 
cations, prayers, intercessions, and giving of thanks be made 
for all men. 

Phil. 4, 6. 

5. To whom should we pray ? 

Only to God, who is both able and willing 
to give us all we need. 

* Matt 4, 10. Thou shalt worship the Lord thy G-od, and 
him only shalt thou serve. — -Comp. Rev. 19, 10 ; 22, S. 9. 

Eph. 3, 20. 21. Unto him that is able to do exceeding 
abundantly above all that we ask or think, according to the 
power that worketh in us, unto him be glory in the church by 
Christ Jesus throughout all ages, world without end. — Comp. 
Ps. 65, 3 ; James 1, 17. 

6. How should we pray? 

In the name of Jesus, humbly and devoutly, 
with childlike faith in God's mercy, and resig- 
nation to his holy will. 

* John 16, 23. Verily, verily, I say unto you, Whatsoever 
ve shall ask the Father in my name, he will give it you. — 
Comp. 14, 13. 

John 4, 24. God is a Spirit; and they that worship him, 
must worship him in spirit and in truth. 

Matt. 21, 22. All things, whatsoever ye shall ask in prayer, 
Relieving, ye shall receive. — Comp. Mark 11, 24; James 1, 6. 
7 ; 5, 16. 

Heb. 4, 16. Let us come boldly unto the throne of grace. 
Heb. 10, 22. Let us draw near with a true heart in full 
assurance of faith. 
Matt. 26, 39. Not as I will, but as thou wilt. 

7. For what may we pray? 

For all spiritual and temporal blessings, but 
not for any thing which is contrary to the will 
of God. 

See the Lord's Prayer. 



OF PRAYER, 



25 



8. For whom should vje pray f 

For ourselves, for our brethren, and for all 
men, even our enemies. 

f 1 Tim. 2, 1. 2. I exhort therefore, that, first of all, suppli* 
cations, prayers, intercessions, and giving of thanks be made 
for all men; for kings, and for all that are in authority; that 
we may lead a quiet and peaceable life in all godliness and 
honesty. 

Ps. 122, 6. Pray for the peace of Jerusalem: they shall 
prosper that love thee. 

James 5, 16. Pray one for another. 

* Matt. 5, 44. 45. Love your enemies, bless them that curse 
you, do good to them that hate you, and pray for them which 
despitefully use you, and persecute you ; that ye may be the 
children of your Father which is in heaven : for he maketh his 
sun to rise on the evil and on the good, and sendeth rain on 
the just and on the unjust. 

9. Where can and should toe pray f 
Everywhere, but especially in the church, 

in the family, and in the closet. 

(1.) Public prayer. Ps. 122, 1. 2. Let us go into the house 
of the Lord. Our feet shall stand within thy gates, 0 Jerusa- 
lem. Acts 3, 1. Peter and John went up together into the 
temple at the hour of prayer. Heb. 10, 25. Not forsaking the 
assembling of ourselves together, as the manner of some is ; 
but exhorting one another. 

(2.) Social and family prayer. Matt. 18, 20. Where two 
or three are gathered together in my name, there am I in the 
midst of them. — Comp. Acts 1, 14 ; 2, 46 (from house to house) ; 
12, 12 (the house of Mary the mother of John, . . . where many 
were gathered together praying). 

(3.) Private prayer. Matt. 6, 6. When thou prayest, enter 
into thy closet, and when thou hast shut thy door, pray to thy 
Father which is in secret ; and thy Father which seeth in 
secret, shall reward thee openly. — Comp. Mark 1, 35 ; Ps. 55, 
17 ; Dan. 6, 10. 

10. How often should we pray? 

At all times, but especially every morning 
and evening, and at every meal. 

* 1 Thess. 5, 17. Pray without ceasing. — Comp. Luke 18, 1 : 
Eph. 6, 18 ; Rom. 12, 12. 



26 



OF PRAYER. 



* Ps. 55, 17. Evening, and morning, and at noon will I pray, 
and cry aloud : and lie shall hear my voice. 

Ps. 92, 1. 2. It is a good thing to give thanks unto the Lord, 
and to sing praises unto thy name, 0 most High : to show forth 
thy loving-kindness in the niorning, and thy faithfulness every 
night. 

Dan. 6, 10. Daniel . . . kneeled upon his knees three times 
a day, and prayed, and gave thanks before his God, as he did 
aforetime.— Comp. Acts 2, 1. 2. 15: 3, 1 : 10, 9. 

1 Tim. 4, 4. Every creature of God is good, and nothing to 
be refused, if it be received with thanksgiving : for it is sancti- 
fied by the word of God and prayer. 

Rom. 14, 6. He that eateth, eateth to the Lord, for he 
giveth God thanks.— Comp. 1 Cor. 10, 30. 31: Deut. 8, 10: 
and the example of Christ, John 6, 11 ; Matt. 26, 26. 

11. Does God hear our prayers f 

Yes : God heareth all our prayers, for he is 
omnipresent and omniscient. 

* Ps. 145, 18. The Lord is nigh unto all them that call 
upon him, to all that call upon him in truth. Comp. Ps. 139, 
7-12 ; Eph. 3, 20. 

12. Does God answer our prayers? 

Yes : God answers our prayers for Christ's 
sake, because he is our merciful Father. 

* Matt, 7, 7. Ask, and it shall be given you; seek, and ye 
shall find; knock, and it shall be opened unto you. 

* John 14, 14. If ye shall ask any thing in my name, I 
will do it. 

James 5, 16. The effectual fervent prayer of the righteous 
man availeth much. 

Ps. 10, 17; 34, 15: 50, 15 : 91, 14. 15; 145, 9. 18 : Prov. 15, 
29; Matt. 21, 22; John 16, 23; Luke 11, 11-13; Eph. 3, 20. 

13. But iv7ie?i does God refuse our prayers f 
When we ask amiss, or for things injurious 

to us. 

* James 4, 3. Ye ask, and receive not, because ye ask 
amiss, that ye may consume it upon your lusts. 

James 1, 6. 7. Let him ask in faith, nothing wavering. For 
he that wavereth is like a wave of the sea driven with the wind 



OF PRAYER. 



27 



and tossed. For let not that man think that he shall receive 
any thing of the Lord. 

Ps. 66, 18. If I regard iniquity in my heart, the Lord will 
not hear me. 

* Prov. 15, 29. The Lord is far from the wicked ; but he 
heareth the prayer of the righteous. 

Job 27, 9 ; Isa. 1, 15 ; Jer. 11, 11 j Micah 3, 4 ; Prov. 1, 28 ; 
John 9, 31. 

Notes and Hints. 

We commence with an exposition of prayer, and the Lord's Prayer, 
contrary to catechetical usage, but agreeably to the natural order of 
religious education; children being first taught the Lord's Prayer, then 
the Creed, and last the Ten Commandments. 

Q. 2. Prayer may be considered (1) as an essential want of every 
religious man, even the heathen and Mohammedan ; (2) as a sacred duty 
enjoined in the word of God; (3) as a precious privilege and source of 
unspeakable benefit. 

Q. 5. As a general rule, prayer is addressed to God the Father (as in 
the Lord's Prayer), in the name of Christ, through the Holy Spirit, who 
enables us to pray, and intercedes for us with unutterable groanings 
(Rom. 8, 26). But Christ and the Holy Spirit being strictly divine in 
essence and character, they may also be directly addressed in prayer, 
as was done by the dying Stephen, Acts 7, 59. 61; comp. 1 Cor. 1, 2 (all 
that call upon the name of Jesus Christ our Lord); Acts 9, 14. 21; 22, 
16; Phil. 2, 9; 2 Tim. 2, 22; Heb. 1, 6; Rev. 5, 11-13. 

As to the invocation of angels and departed saints, it is nowhere 
authorized in the Scriptures, either by precept or example, and ex- 
pressly censured in Rev. 19, 10 and 22, 8. 9. Christ is our only and all- 
sufficient mediator and advocate with the Father, and his merits and 
intercession far exceed in value and effect the combined merits and 
intercessions of all saints. — Comp. John 14, 6 ; 1 John 2, 1. 2 ; 1 Tim. 
2, 5 ; Heb. 7, 25 ; Eph. 2, 18. It is the glorious privilege of the evan- 
gelical Christian to commune directly and personally with Christ with- 
out the intervening influence of others. To saints belong honor and 
grateful remembrance, but worship and adoration are due to God 
alone. 

Q. 6. The length of prayer is of small account. God looks to the heart. 
Better few words and much devotion, than many words and little de- 
votion— Comp. Matt. 6, 7. The prayer of the publican in the temple 
(Luke 18, 13), and the Lord's Prayer, are short. Yet the Lord himself, 
in the days of his flesh, spent whole nights in prayer, Luke 6, 12; 
comp. 5, 16 ; Mark 1, 35. 

The posture in prayer is likewise unessential, whether it be with 
folded hands, or stretched-out arms, or standing, or on bended knees. 
But it should always be reverential; that is, expressive of the de- 
votional frame of mind, and the sense of the presence of the holy God. 

Q. 12. Striking examples of answers to prayer are furnished by the 
history of Abraham, Gen. 20, 17; Jacob, 32, 24-31 (his wrestling in 
prayer); Moses, Num. 11, 2; Deut. 9, 19; Joshua, Josh. 10, 12; Samuel, 
1 Sam. 12, 18; Elijah, 1 Kings 17, 1; 18, 42. 45; Elisha, 2 Kings 4. 33. 
34; Hezekiah, 2 Kings 19, 15-20; 20, 2-6; the woman of Canaan, Matt. 
15, 21-28 ; the penitent thief, Luke 23, 42. 43 ; the Apostles, Acts 4, 31 ; 
Peter in prison, 12, 8. 12; Paul and Silas at Philippi, 16, 25. 26, etc. 

Q. 13. Sometimes the Lord refuses also the petitions of believers when 
offered in the name of Christ ; but he does so only apparently, and with 



28 



THE LORD'S PRAYER. 



the view to answer them at a better time or in a better manner than 
they wished in their short-sightedness. Examples: the sisters of 
Lazarus, John 11, 1-45 ; Jairits, Luke 8, 49-56 ; St. Paul, 2 Cor. 12, 8. 9. 
Monica, the mother of Augustine, prayed for thirty years for the con- 
version of her great son, and was finally heard beyond her boldest ex- 
pectations. When he took passage to Italy, she asked the Lord to 
frustrate his designs, fearing that he might expose himself to still 
greater danger ; but the Lord prospered his voyage and made it the 
occasion for his conversion, thus hearing the substance or intent of her 
prayer, while denying its form. 



VIII. The Lord's Prayer. 

1. Which is the model prayer f 

The Lord's Prayer, which Jesus himself 
has taught his disciples. 

Matt. 6, 9-13 ' } Luke 11, 1-4. 

2. Repeat the LoroVs Prayer. 

©ur dFatijer tofjo art in Jjeaben : 
pjallotoetr ie Cf)g name. Cf)g feingftom 
come. ®f)g bull fie ione on eartf), as it is 
in f)eaben. ©ibe us tf)ts irag our iJatlg 
fcreaK &nti forgibe us our fcetits, as toe 
forgtbe our tiefitors. &nft leai us not into 
temptation, tmt Mtber us from ebtl. 

dFor Cfjine is tf)e fttngtiom, anfc tf)e potoer, 
ani tf)e glorg, foreber. amen. 

3. How many parts has the LoroVs Prayer? 
Three parts : an address, six petitions, and 

a doxology. 

4. How do you divide the petitions ? 

Into two classes, each consisting of three 
petitions. 

5. To ivhat do the first three petitions refer? 

To the riches and glory of God, which 



THE ADDRESS. 



29 



we call down in prayer from heaven upon 
earth. 

Hence : Thy name, thy kingdom, thy will. 

6. To what do the last three petitions refer? 
To the poverty and need of man, from 
which we rise up to God in prayer. 

Hence : Our daily bread, our debts, our temptations and 
deliverance. 

Note. 

The Lord's Prayer is the Prayer of prayers, as the Bible is the Book 
of books, and the Apostles' Creed, the Creed of creeds. It is the best 
and most beautiful, the simplest and yet the deepest, the shortest and 
yet the most comprehensive, of all forms of devotion. Only from the 
lips of the Son of God could such a perfect pattern proceed. An ancient 
father calls it a summary of Christianity, or the gospel in a nutshell. 
It embraces all kinds of prayer, — petition, intercession, and thanks- 
giving; all essential objects of prayer, spiritual and temporal, divine 
and human, in the most suitable and beautiful order, commencing with 
the glory of God, gradually descending to man's needs, then rising to 
the final deliverance from all evil, and ending in thanksgiving and 
praise, as all prayer must end at last, in heaven, where all our wants 
shall be supplied. It accompanies the Christian from the cradle to the 
grave. It can never be superseded. If we have exhausted the whole 
extent of our religious wants, and the whole vocabulary of devotion, 
we gladly return to this model prayer, as infinitely superior to all our 
own effusions. It may, indeed, be abused, like every gift of God, and 
become a dead form. Luther called it in this respect "the greatest 
martyr on earth." But this is no argument against its proper and 
frequent use. It is not intended, of course, to supersede other forms, 
or extemporaneous prayers ; but it should serve as a general pattern 
and directory to all our devotions, and breathe into them the proper 
spirit. 



IX, The Address. 

1. What is the address of the Lord's Prayer? 
Our Father who art in heaven. 

2. Why do you address God as Father ? 
Because he is our reconciled Father in 

Christ, and because we should approach him 
with childlike reverence and trust. 

* Ps. 103, 13. Like as a father pitieth his children, so the 
Lord pitieth them that fear him. 



30 



THE ADDRESS. 



* Gal. 3, 26. Ye are all the children of God by faith in 
Christ Jesus. 

Rom. 8, 14. 15. As many as are led by the Spirit of God, 
they are the sons of God. For ye have not received the spirit 
of bondage again to fear; but ye have received the Spirit of 
adoption, whereby we cry, Abba, Father. — Comp. Gal. 4, 6. 

John 1, 12. 13. Ae many as received him, to them gave he 
power to become the sons of God, even to them that believe on 
his name : which were born, not of blood, nor of the will of 
the flesh, nor of the will of man, but of God. 

* Matt. 7, 11. If ye then, being evil, know how to give good 
gifts unto your children, how much more shall your Father 
which is in heaven give good things to them that ask him? 

3. Why do you say, " Our Father" and not, "My 
Father"? 

Because we should pray not only for our- 
selves, but also for our kindred and friends, 
and for all men. 

* James 5, 16. Pray one for another, 
1 Thess. 5, 25. Brethren, pray for us. 

Eph. 3, 15. The Father of our Lord Jesus Christ, of whom 
the whole family in heaven and earth is named. 

1 Tim. 2, 1-4; Rom. 1, 9 ; CoL 4, 3 ; 2 Thess. 3, 1 ; Matt. 5, 44. 

4. Why do you add, "who art in heaven" ? 
Because God is far above all earthly fathers, 

and because in praying we should raise the 
heart to heaven, where God dwells in eternal 
glory, and where our true home is. 

* Phil. 3, 20. Our conversation is in heaven. 

* Col. 3, 2. Set your affection on things above, not on 
things on the earth. 

Eph. 2, 6. God hath raised us up together and made us sit 
together in heavenly places in Christ Jesus. 

Eph. 2, 19. Ye are no more strangers and foreigners, but 
fellow-citizens with the saints, and of the household of God. 

5. Is not God also on earth? 

God is everywhere : the heaven is his throne, 
and the earth is his footstool. 

Isa. 66, l- 9 Matt. 5, 34. 35; 1 Kings 8, 27. 



THE FIRST THREE PETITIONS. 31 



Note. 

The address in the Lord's Prayer introduces us at once into the very- 
heart of the Christian religion. It contains three important ideas. The 
word Father — the most endearing and attractive name under which 
God Almighty may be known, but which can only be properly appre- 
ciated and enjoyed in the gospel dispensation — teaches us ike paternal 
relation which he sustains to us in Christ, and the filial relation which 
we sustain to him by faith in Christ, his only-begotten and eternal Son ; 
the word our refers to the brotherly relation of Christians to each 
other, or the communion of saints ; and the words who art in heaven 
remind us of our celestial destination. It is faith which prays, Father ; 
love which prays, our ; and hope which adds, who art in heaven. The 
three cardinal Christian graces unite harmoniously in every true prayer. 
The full meaning of this address could not be understood by the disciples 
before the outpouring of the Holy Spirit. 



X. The First Three Petitions. 

1. What is the first petition of the LoroVs Prayer f 
Hallowed be Thy name. 

2. What does this mean f 

Grant that we may rightly know and 
worship Thee, the only true and living God, 
and glorify Thee in thought, word, and 
deed. 

* Isa. 6, 3. Holy, holy, holy, is the Lord of hosts : the 
whole earth is full of his glory. [The Trisagion, or the song 
of the seraphim.] 

John 17, 3. This is life eternal, that they might know thee 
the only true God, -and Jesus Christ whom thou hast sent. 

Ps. 83, 18. That men may know that thou, whose name 
alone is Jehovah, art the most high over all the earth. 

Matt. 4, 10. Thou shalt worship the Lord thy God, and him 
only shalt thou serve. 

Ps. 92, 1. It is a good thing to give thanks unto the Lord, 
and to sing praises unto thy name, 0 Most High. — Comp. Ps. 
51, 15; 87, 2. 3; 143, 6-8. 

* Matt. 5, 16. Let your light so shine before men, that they 
may see your good works, and glorify your Father which is in 
heaven. 

1 Cor. 10, 31. Whether therefore ye eat, or drink, or what- 
soever ye do, do all to the glory of God. 
John 15, 8 ; 1 Pet. 2, 12. 



32 



THE FIRST THREE PETITIONS. 



3. How is God's name dishonored? 

By cursing and swearing ; by ingratitude to 
God, and contempt of his word and authority ; 
by false doctrine and wicked practice. 

Rom. 2, 24. The name of God is blasphemed among the 
Gentiles through you. 

Exod. 20, 7; Ezek. 5, 6; 36, 20. 23. 

4. What is the second petit ion ? 
Thy kingdom come. 

5. What does this mean? 

Reign in us more and more by Thy word 
and Thy Spirit, and spread the gospel over the 
whole world, until all men become true Chris- 
tians, and God be all in all. 

* Matt. 6, 33. Seek ye first the kingdom of God and his 
righteousness; and all these things shall be added unto you. 

Matt. 13, 31. 32. The kingdom of heaven is like to a grain 
of mustard seed, which a man took and sowed in his field: 
which indeed is the least of all seeds : but when it is grown it 
is the greatest among herbs, and becometh a tree, so that the 
birds of the air come and lodge in the branches thereof. 

Luke 17, 21. The kingdom of God is within you. 

John 18, 36. My kingdom is not of this world. 

Rom. 14, 17, The kingdom of God is not meat and drink; 
but righteousness, and peace, and joy in the Holy Ghost. 

1 Cor. 15, 28. When all things shall be subdued unto him, 
then shall the Son also himself be subject unto him that put 
all things under him, that God may be all in all. 

* Rev. 11, 15. The kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ; and he shall reign 
for ever and ever. 

Dan. 2, 44; 7, 14. 18. 27; Luke 1, 33. 

6. Why should we pray for the coming of the king- 
dom of God, since it has already come in Christ? 

Because we ourselves are not yet perfect 
Christians, and because a great part of man- 
kind are either no Christians, or false Chris- 
tians. 



THE FIRST THREE PETITIONS. 33 



Matt, 9, 37. 38. The harvest truly is plenteous, but the 
laborers are few : pray ye therefore the Lord of the harvest, 
that he will send forth laborers into his harvest. 

2 Thess. 3, 1 ; Rom. 10, 1 j 11, 25. 

7. Who are not Christians f 

The heathens. Jews, Mohammedans, and 
infidels. 

8. Who are false Christians? 

Those who profess Christ with their lips, 
but deny him in their lives. 

* Matt. 7, 21. Not every one that saith unto me, Lord, 
Lord, shall enter into the kingdom of heaven; but he that 
doeth the will of my Father which is in heaven. 

2 Tim. 3, 5. Having the form of godliness, but denying 
the power thereof. 

Tit. 1, 16. They profess that they know God; but in works 
they deny him, being abominable and disobedient, and unto 
every good work reprobate. 

9. What is the third petition ? 

Thy will be done on earth as it is in heaven* 

10. What does this mean f 

Grant that we may renounce our own evil 
will, and cheerfully obey Thine only good and 
perfect will, even as the angels and saints in 
heaven. 

* Luke 22, 42. Not my will, but thine be done. 

Heb. 13, 20. 21. Now the God of peace, that brought again 
from the dead our Lord Jesus, that great Shepherd of the 
sheep, through the blood of the everlasting covenant, make 
you perfect in every good work to do his will, working in you 
that which is well pleasing in his sight, through Jesus Christ. 

* 1 John 2, 17. The world passeth away, and the lust 
thereof: but he that doeth the will of God, abideth forever. 

Ps. 103, 20. Bless the Lord, ye his angels, that excel in 
strength, that do his commandments, hearkening unto the voice 
of his word. 

4 



34 THE FIRST THREE PETITIONS. 



11. What is the will of God concerning us f 

That we should be holy, even as he is holy, 

and that by faith in Christ we should obtain 

eternal life. 

* Matt. 5, 48. Be ye perfect, even as your Father which is 
in heaven is perfect. 

* Levit. 11, 44. Ye shall be holy ; for I am holy. 

1 Thess. 4, 3. This is the wi.il of God, even your sanctifi- 
cation. 

John 6, 40. This is the will of him that sent me, that every 
one which seeth the Son and believeth on him, may have ever- 
lasting life. 

Notes and Hints. 

Q. 2. The name of God is God himself and his attributes, as far as he has 
Darned or revealed himself to man in the works of creation, redemption, 
and sanctification, and includes all whereby we know him. Comp. 
John 17. 4. 6. Hence the sanctification of God's name implies also the 
sanctification of his holy word, his holy day, and all his ordinances. 

Q. 5. The kingdom of God is: (1) the kingdom of nature or of 
power, which embraces all his creatures (Ps. 103, 19: "his kingdom 
ruleth over all"); (2) the kingdom of grace, or the church militant on 
earth, where God rules in Christ through the means of grace over his 
people, and prepares them for heaven (Col. 1, 12-14: Rom. 14, 17; 
Matt. 13, 31. 32); (3) the kingdom of glory, or the church triumphant 
in heaven, which shall appear in its full splendor at the second coming 
of Christ, and last forever (Matt. 25, 34 : ' ; inherit the kingdom prepared 
for you from the foundation of the world ;" 1 Cor. 15, 25-28 ; Rev. 11, 
15). It is the spiritual kingdom of grace and of glory to which the 
petition refers. The kingdom of Satan and of darkness stands opposed 
to the kingdom of God, but must ultimately subserve the will and 
glory of God. 

Q. 7. Heathenism (paganism, idolatry), with its various forms and 
ramifications, is essentially false religion, grown wild as it were on the 
soil of fallen human nature, yet groping in the dark after the " unknown 
God." It may be compared to the prodigal son, who wastes his inherit- 
ance by riotous living, but retains, even in his deepest degradation, some 
recollection of his father's house. In Judaism we must carefully discrimi- 
nate between that which preceded, and that which followed the intro- 
duction of Christianity. Ancient Judaism, as laid down in the Scriptures 
of the Old Testament, was the preparation for the true religion by law 
and prophecy ; post-Christian Judaism is but a ruin of the old, though 
a most remarkable one, — a body from which the true life has departed, 
and which looks in vain for the coming of the Messiah. Moham- 
medanism (Islam) is an eclectic religion, a mixture of Jewish, heathen, 
and a few apocryphal Christian elements, — a sort of bastard Judaism 
on a sensual heathen foundation; as Ishmael, the father of the Arabs, 
was a son of Abraham, but of the slave Hagar, and a true son of the 
wilderness. 

Heathenism still embraces the greatest part of the human race, 
especially in Asia and Africa, the empire of China alone containing over 
three hundred millions of souls. Christianity is the religion of nearly 



THE LAST THREE PETITIONS. 35 



all Europe and America, and controls at the same time the entire pro- 
gress of history and civilization. Mohammedanism has its main seat in 
Turkey, but is gradually sinking into decay. Judaism is spread all over 
the earth. 

The religious statistics of the globe, according to the calculation of 
Dr. Dieterici of Berlin, made in 1859, are as follow : — 

Heathens 800,000,000 

Mohammedans 160,000,000 

Jews.... 5,000,000 

Christians 335,000,000 

Total number of inhabitants of the earth 1,300,000,000 



XI, The Last Three Petitions. 

1. What is the fourth petition f 

Give us this day our daily bread. 

2. What does this mean f 

Grant us all things necessary for the body ; 
make us content with little, and grateful for 
all Thy gifts. 

* Ps. 145, 15. 16. The eyes of all wait upon thee ; and thou 
givest them their meat in due season. Thou openest thine 
hand and satisfiest the desire of every living thing. — Comp. 
Ps. 37, 25 ; James 1, 17. 

Prov. 30, 8. Give me neither poverty nor riches ; feed me 
with food convenient for me. 

Matt. 6, 34. Take no [anxious] thought for the morrow : 
for the morrow shall take thought for the things of itself. 
Sufficient unto the day is the evil thereof. 

1 Tim. 6, 6-8. Godliness with contentment is great gain. 
For we brought nothing into this world, and it is certain we 
can carry nothing out. And having food and raiment, let us 
be therewith content. 

Dent. 8, 10. When thou hast eaten and art full, then thou 
shalt bless the Lord for the good land he hath given thee. — 
Comp. the example of Christ, John 6, 11 ; Matt. 26, 26. 

1 Tim. 4, 4. 5. Every creature of God is good and nothing 
to be refused, if it be received with thanksgiving ; for it is 
sanctified by the word of God and prayer. 

3. What is the fifth petition ? 

Forgive us our debts, as we forgive our 
debtors. 



36 THE LAST THREE PETITIONS. 



4. What does this mean f 

Cleanse us from all our sins through the 
blood of Jesus Christ our Saviour. 

* Luke 18, 13. G-od, be merciful to me a sinner. 

Ps. 51, 1. 2. Have mercy upon me, 0 God, according to thy 
loving kindness : according unto the multitude of thy tender 
mercies blot out my transgressions. Wash me thoroughly from 
mine iniquity, and cleanse me from my sin. 

John 1, 29. Behold the Lamb of God, which taketh away 
the sin of the world. 

* 1 John 1, 7. The blood of Christ his Son cleanseth us 
from all sin. 

Eph. 1, 7. In whom we have redemption through his blood, 
the forgiveness of sins, according to the riches of his grace. 

5. Why do you add: as we forgive our debtors? 
Because we should always be ready from 

the heart to forgive our neighbor, and to do 
good even to our enemy. 

* Matt. 6, 14. 15. If ye forgive men their trespasses, your 
heavenly Father will also forgive you: but if ye forgive not 
men their trespasses, neither- will your Father forgive your 
trespasses. 

Matt. 18, 21. 22. Then came Peter to him, and said, Lord, 
how oft shall my brother sin against me, and I forgive him? 
till seven times? Jesus said unto him, I say not unto thee, 
Until seven times: but, Until seventy times seven. — Comp. Luke 
17, 3. 4. 

* Rom. 12, 20. 21. If thine enemy hunger, feed him ; if he 
thirst, give him drink : for in so doing thou shalt heap coals of 
fire on his head. Be not overcome of evil, but overcome evil 
with good. 

Luke 17, 3. 4; Matt. 5, 44; 18, 32. 33; James 2, 13. 

Examples of conciliatory and forgiving disposition : Christ 
on the cross praying for his murderers, Luke 23, 34, and 
Stephen, doing likewise, Acts 7, 59. Example of unforgiving 
and implacable disposition: the wicked servant in the parable, 
Matt. 18, 23-35. 

6. What is the sixth petition ? 

Lead us not into temptation, but deliver us 
from evil. 



THE LAST THREE PETITIONS. 



37 



7. What does this mean? 

Guard and strengthen us against the tempt- 
ations of the flesh, the world, and the devil, 
and save us at last in heaven, where we shall 
be free from all sin and evil, and enjoy thee 
forever. 

* Matt. 26, 41. Watch and pray, that ye enter not into 
temptation : the spirit indeed is willing, but the flesh is weak. 

Gal. 5, 17. The flesh lusteth against the Spirit, and the 
Spirit against the flesh. 

1 John 2, 15. Love not the world, neither the things that 
are in the world. — [Comp. v. 16: the lust of the flesh, the lust 
of the eyes, and the pride of life.] 

1 John 5, 4. Whatsoever is born of Grod overcometh the 
world : and this is the victory that overcometh the world, even 
our faith. 

1 Pet. 5, 8. Be sober, be vigilant; because your adversary 
the devil, as a roaring lion, walketh about, seeking whom he 
may devour. — Comp. Eph. 6, 11-13; James 4, 7; G-en. 3, 1-5; 
Matt. 4, 1-9. 

* 2 Tim. 4, 7. 8. I have fought a good fight, I have finished 
my course, I have kept the faith : henceforth there is laid up 
for me a crown of righteousness, which the Lord, the righteous 
judge, shall give me at that 'day. 

Ps. 31, 5. Into thine hand I commit my spirit : thou hast 
redeemed me, 0 Lord Grod of truth. 

2 Tim. 4, 18. The Lord shall deliver me from every evil 
work, and will preserve me unto his heavenly kingdom : to 
whom be glory for ever and ever. Amen. 

8. What is the doxologyf 

Thine is the kingdom, and the power, and 
the glory, forever. 

9. What does this meanf 

That God is both able and willing to give 
us all good things, and that we should give 
him all glory and praise for ever and ever. 

1 Chron. 29, 11. 12. Thine, 0 Lord, is the greatness, and the 
power, and the glory, and the victory, and the majesty : for all 
that is in the heaven and in the earth is thine ; thine is the 
4* 



38 THE LAST THREE PETITIONS. 



kingdom, 0 Lord, and thou art exalted as head above all. 
Both riches and honor come of thee, and thou reignest over all; 
and in thy hand is power and might ; and in thine hand it is 
to make great, and to give strength unto all. 

* Eph. 3, 20. 21. Unto him that is able to do exceeding 
abundantly above all that we ask or think, according to the 
power that worketh in us, unto him be glory in the church by 
Christ Jesus throughout all ages, world without end. 

* Ps. 115, 1. Not unto us, 0 Lord, not unto us, but unto 
thy name give glory, for thy mercy and for thy truth's sake. 

10. What doyou express by the concluding word, Amen f 

My fervent desire and strong faith that God, 

who is faithful and true, will surely answer my 

prayer. 

* 2 Cor. 1, 20. All the promises of God in him are yea, and 
in him Amen, unto the glory of God by us. 

Isa. 65, 24. And it shall come to pass, that before they call, 
I will answer ; and while they are yet speaking, I will hear. 

2 Tim. 2, 13. If we believe not, yet he abideth faithful ; he 
cannot deny himself. 

Notes and Hints. 

Q.. 2. This is the only petition refering to our bodily and temporal 
wants, which should therefore be entirely subordinated in prayer to 
our spiritual wants. The daily bread' includes all that belongs to the 
necessities of our temporal life, as food, raiment, and clothing, but ex- 
cludes all which lies beyond, and occupies thus the happy medium 
between poverty and riches. It is called bread, because bread is the 
most essential and valuable article of food ; daily, because we need it 
from day to day ; this day is added, because we should not anxiously 
care for the morrow, but trust to God for the future. 

Q. 4. Sins are called debts, because we are obliged to keep God's com- 
mandments, and because sins must be either paid, or atoned, or forgiven. 
Since we can neither pay nor atone for our sins, but, on the contrary, 
daily increase our guilt, we ask that they may be forgiven us for 
Christ's sake, who by his bloody sacrifice on the cross has fully paid 
and atoned for the sin of the whole world, and thus satisfied the justice 
of God. 

Q. 7. The Reformed catechisms and commentators (following St. 
Chrysostom) number but six petitions, because the words : Deliver us 
from evil form grammatically one sentence with the preceding peti- 
tion and complete the idea, and because of the numerical correspond- 
ence of the two classes of petitions. But the Lutherans (following St. 
Augustin) generally regard the words referred to as a separate petition, 
and hence number seven petitions, in view of the comprehensive mean- 
ing of the word evil (including all the consequences of sin), and also in 
view of the sacredness of the number seven. The difference, however, 
has no religious importance. The word evil is by some understood of 
the evil one, the devil: by others, of sin with all its effects; by others, of 
misery. The second interpretation is the correct one. 



THE LAST THREE PETITIONS. 39 



Q. 10. The Hebrew word Amen (i.e, truly, verily) was the conclusion 
of prayer according to ancient Jewish custom. It is a word of devout 
desire : May it be ; a word of certain faith : It must be ; and a word of 
confident hope : It shall be. 

If we now look back once more to the whole prayer, we must admire 
its order, symmetry, and completeness. Its symmetrical arrangement 
seems to be based on the sacred number three, in allusion to the 
mystery of the Holy Trinity. The division into address— petitions — and 
thanksgiving, is trinitarian; the address, Our — Father — inheaven,is tri- 
nitarian ; the doxology, kingdom— power — glory, is trinitarian ; and so 
are both classes of petitions. Between the first three and the last three 
petitions, moreover, there is a beautiful correspondence. The first and 
the fourth petitions — the name of God, and the daily bread — naturally 
refer mainly to God as the Creator and Preserver (the Father); the 
second and the fifth petitions — the kingdom of God, and the forgive- 
ness of sins — to God the Saviour and Redeemer (the Son) ; the third 
and sixth petitions — the will of God, and the deliverance from all evil 
—to God the Sanctifier and Finisher (the Holy Ghost). 



40 



OF THE CHRISTIAN FAITH. 



PART SECOND. 



XII, Of the Christian Faith, 

1. What is Christian faith? 

A vital union of the soul with Christ, by 
which we become partakers of his life and all 
his benefits. 

* John 6, 47. Verily, verily, I say unto you, He that be- 
lieveth on me, hath everlasting life. 

* Gal. 2, 20. I live; yet not I, but Christ liveth in me: and 
the life which I now live in the flesh, I live by the faith of the 
Son of God, who loved me and gave himself for me. 

2. What belongs to true faith f 

A knowledge of God and of Christ, a belief 
in his word, and a hearty confidence in his 
mercy. 

John 17, 3. This is life eternal, that they might know thee the 
only true G-od, and Jesus Christ whom thou hast sent. — John 
6, 69. We believe and are sure, etc. — 2 Tim. 1, 12. I know~ 
whom I have believed, and am persuaded, etc. 

Acts 24, 14. I worship the God of my fathers, believing all 
things which are written in the law and in the prophets. — 1 Thess. 
2, 13. When ye received the word of God [the gospel] which 
ye heard of us, ye received it not as the word of men, but (as it 
is in truth) the word of God, which effectually worketh also in 
you that believe. 

* Heb. 11, 1. Faith is the substance [or, confidence] of things 
hoped for, the evidence of things not seen. — Heb. 10, 22. Let us 
draw near with a true heart in full assurance of faith. 

Examples: Abraham (comp. Rom. 4, 20. 21), and the whole 
cloud of witnesses, Heb. 11 and 12. 



OF THE CHRISTIAN FAITH, 



41 



3. What are the contents and object of faith? 

The triune God and his holy word, espe- 
cially the gospel of Christ. 

* Mark 1, 15. Repent ye, and believe the gospel. 
Acts 16, 31. Believe on the Lord Jesus Christ. 
John 3, 16. 36; 6, 47; 1 John 5, 10. 

4. Who works faith in usf 
The Holy Spirit. 

* 1 Cor. 12, 3. No man can say that Jesus is the Lord, but 
by the Holy Ghost. 

Gal. 5, 22. The fruit of the Spirit is . . . faith. 
Matt. 16, 17; John 15, 26; 2 Cor. 3, 5. 

5. How does the Holy Spirit work faith? 

By the means of grace, especially the preach- 
ing of the gospel. 

* Rom. 10, 17. Faith cometh by hearing [or, preaching], 
and hearing by the word of God. 

John 17, 20 (which shall believe on me through their word) ; 1 
Pet. 1, 23 (being born again ... by the word of God) ; James 1, 18. 

6. What is the effect of faith? 
Faith justifies and saves. 

* Rom. 10, 10. With the heart man believe th unto right- 
eousness; and with the mouth confession is made unto salva- 
tion.— Comp. 3, 24 ; 5, 1 ; Gal. 2, 20 ; Phil. 3, 8. 9. 

* Mark 16, 16. He that believeth and is baptized shall be 
saved ; but he that believeth not shall be damned. 

Eph. 2, 8. 9. By grace are ye saved, through faith. 
Acts 16. 31. Believe on the Lord Jesus Christ, and thou 
shalt be saved, and thy house. 
John 3, 16. 36; Acts 15, 11 ; 1 John 5, 10. 

7. Is, then, faith the ground or cause of salvation ? 
No ; Jesus Christ is the only ground of our 

salvation. 

* Acts 4, 12. Neither is there salvation in any other : for 
there is none other name under heaven given among men, 
whereby we must be saved. 

Acts 15, 11- Eph. 2, 8. 9; 1 Tim 2, 5. 6. 



42 OF THE CHRISTIAN FAITH. 



8. What, then, has faith to do with salvation ? 

It is the condition of salvation, because it 
accepts and appropriates Jesus Christ and his 
merits to our personal benefit. 

John 6, 47. He that believeth on me hath everlasting life. 

* Heb. 11, 6. Without faith it is impossible to please God ; 
for he that cometh to God must believe that he is, and that he 
is a rewarder of them that diligently seek him. 

9. What is the nature of justifying and saving faith ■? 
It must be living, and bring forth good works. 

* Matt. 7, 17. 20. Every good tree bringeth forth good fruit; 
but a corrupt tree bringeth forth evil fruit. . . . Wherefore by 
their fruits ye shall know them. 

* Gal. 5, 6. In Jesus Christ neither circumcision [i.e. Jewish 
descent] availeth any thing, nor uncircumcision [gentile descent] ; 
but faith, which worketh by love. 

10. Is there also a dead faith? 

Yes ; the devils also believe and tremble. 

1 Cor. 13, 2. Though I have all faith, so that I could remove 
mountains, and have not charity, I am nothing. 

* James 2, 26. As the body without the spirit is dead, so faith 
without works is dead also. 

James 2, 19. 20. 

11. Should we also confess our faith? 

Yes ; we should openly confess Christ before 
men, and never be ashamed of him. 

* Matt. 10, 32. 33. Whosoever shall confess me before men, 
him will I confess also before my Father which is in heaven. 
But whosoever shall deny me before men, him will I also deny 
before my Father which is in heaven. 

* Rom. 10, 10. With the heart man believeth unto right- 
eousness; and with the mouth confession is made unto salvation. 

Rom. 1, 16. I am not ashamed of the gospel of Christ. 

N'OTE. 

This lesson refers to the faith by which we believe (subjective faith, 
fides qua eredimus), the following lessons,to the faith which we believe, 
or the contents and objects of faith (objective faith, Creed, fides quse 
creditur.) 



THE APOSTLES' CREED. 



43 



XIII. The Apostles' Creed. 

1. What is the Apostles' Creed? 

A summary of the chief articles of the 
Christian faith which are necessary to our 
salvation. 

2. Why is it called the Apostles 1 Creed? 
Because it agrees with the doctrine of the 

apostles. 

3. Repeat this Creed. 

I Miebe in (Sot* ti)e dPatfjer aimtflfjtg, 
jSlafeer of i)eabett anli eartf). 

&nti in § esus ffifjrtst its onlg fiegotten 
Son our itorti; hDfjo toas concetbeti fig tfje 
^olg <©f)ost, fiorn of tfte *fc7trgtn Jttarg; 
suffered tinker ^onttus ^tiate, teas crucified, 
ieatr, antr fiurteti; ?ge iiescentietr tnto J)eli 
[f)attes] ; tfje tfurti iag %e rose from tf)e fteair ; 
?|e ascend tnto f)eaben;anti stttetj) at tf)e 
rtgf)t fiantr of <®ot( tf)e dfatfjer &lmtgf)tg; 
from thence 0$all come to juige tfje qutcfc 
ani tfje ieatL 

I fieltebe tn tfje %olg ©fjost; tfje fjolg 
catfjoltc ®j)urcj), tfje communion of saints; 
tfje forgibeness of sins; tf)e resurrection of 
t|e fiotig, anlr tfje life eberlasttng. &men. 

4. How is the Creed divided? 

Into three parts, which correspond to the 
three persons of the Holy Trinity. 

5. Of what does the first part treat? 

Of God the Father, and our creation. 



44 



THE APOSTLES' CREED. 



6. Of what does the second part treat? 

Of Grod the Son, and our redemption. 

7. Of what does the third part treat? 

Of God the Holy Ghost, and our sanctifica- 
tion. 

8. Why do you say: I believe? 

Because I must believe for myself, and be- 
come personally united to Christ, in order to 
be saved. 

Luke 7, 50. Thy faith hath saved thee. 
Hab. 2, 4; Horn. 1, 17; Gal. 3, 11, and the parable of the ten 
virgins, Matt. 25, 8. 9. 

Notes and Hints. 

Q. 2. The Apostles' Creed was not composed by the apostles, as was 
formerly believed, but grew up gradually during the second and third 
centuries, from the confession of Peter (Matt. 16, 16), and the baptismal 
formula (Matt. 28, 19), in strict accordance with the teaching and the 
very words of the apostolic writings. It is, therefore, the product of the 
primitive churcb, under the direction and guidance of the Holy Spirit. 
In its present form it came first to prevail in the Latin church, from 
which it passed down through the middle ages into all the evangelical 
churches. It is still a common bond of union between Greek, Latin, 
and Protestant Christendom, and between the church of the past 
and the church of the present. Hence it has an authority and weight 
which no modern summary, however excellent, could acquire. 

Q. 3-7. The Creed, being an expansion of the baptismal formula, is 
trinitarian in its construction, and brings before us in bold, simple out- 
lines the great deeds of God the Father, Son, and Holy Ghost, as objects 
of faith. It reflects the history of God's own revelation, and the order 
of the Christian salvation, commencing with the creation and ending 
with life everlasting. The comprehensive brevity of contents, the natural 
simplicity and beauty of arrangement, and the popularity of style, to- 
gether with its sacred antiquity and universal authority, give this Creed 
a preference, for general, and liturgical use, above all more elaborate 
Christian symbols or confessions of faith, however important these are in 
their proper place. It may be compared, for these reasons, to the Lord's 
Prayer. It is the model confession of faith, ever old and ever new, and 
can never be superseded. 

Q. 3. Hades, i.e. the region of the dead, or the underworld (the Hebrew 
sheol), is the proper word, which should have been retained, like so 
many other Greek terms in our English Bible (as Christ, Bible, baptism, 
apostle, angel, etc.), instead of hell, which is apt to mislead. For in 
modern usage hell (probably from the Saxon word helan, to cover, to 
conceal) signifies the state and place of eternal damnation, like the 
Hebrew gehenna (which occurs twelve times in the Greek Testament) ; 
while hades (which occurs eleven times in the Greek Testament, 



EXISTENCE AND ATTRIBUTES OF GOD. 45 



and is likewise translated hell in the Common Version, except in 1 Cor. 
15, 55) is the abode of all the departed, both the righteous and wicked, 
and corresponds to the Hebrew sheol. The American editions of the 
Bool' of Common Prayer leave it optional with the minister to use in 
the Creed hell, or the place of departed spirits, or to omit the clause 
altogether. The Common Prayer Book places a (,) after hell, and thus 
connects the descent into hades with the resurrection in one article, 
while others, on the' contrary, connect it with the preceding article by 
placing a (,) after buried. It forms rather a separate article, and should 
be included in (;), as above. 

Q. 4. The parts are marked by paragraphs; the several articles by (:), 
giving one article to the first, eight articles to the second, and four 
articles to the third part. Some, however, distinguish fourteen, others 
only twelve articles. Hence also the difference in punctuation. 



XIV, The Existence and Attributes of God. 

1. What do you believe concerning God the Father? 
I believe in God the Father Almighty, Maker 

of heaven and earth. 

2. What is God? 

God is the uncreated and infinite Spirit, the 
greatest and most perfect Being, the Author 
and Giver of all good. 

* John 4, 24. God is a Spirit. 

* 1 John 4, 8. God is love. 

1 John 1, 5. God is light, and in him is no darkness at all. 

Matt. 5, 48. Be ye perfect, even as your Father which is in 
heaven is perfect. 

Matt. 19, 17. There is none good [in the absolute sense] but 
one, that is, God. 

* Rom. 11, 36. Of him, and through him, and to him, are 
all things. 

1 Tim. 1, 17 ; 6, 15. 16 ; James 1, 17 j Rev. 4, 8 ; Ex. 3, 14 ; Job 
11, 7-9. 

3. Whence do you know the existence of God? 
From the works of creation, the conscience 

of man, the history of the world, and from the 
Holy Scripture. 



46 EXISTENCE AND ATTRIBUTES OF GOD. 



Ps. 19, 2-4; Rom. 1, 19. 20; Rom. 2, 14. 15; Acts 14, 17; 
17, 27. 28 ; John 1, 18; 2 Tim. 3, 16. 17; Heb. 1, 1. 2; 2 Pet. 
1, 19. Comp. Less. III. Q. 1. 

4. Are there any sensible men who deny the existence 
of God? 

No ; only the fool says in his heart : There 
is no God. 
Ps. 14, l. 

5. What are the principal attributes of God? 

God is eternal, almighty, omnipresent, omni- 
scient, most wise, holy, righteous, longsuffer- 
ing, and full of love, mercy, and truth. 

Ex. 34, 6. The Lord God is merciful and gracious, long- 
suffering, and abundant in goodness and truth. 

1 Tim. 1, 6. Now unto the King eternal, immortal, invisible, 
the only wise God, be honor and glory for ever and ever. 

Notes and Hints. 
Q. 4. Although there are few theoretical atheists, there are, alas! 
everywhere many practical atheists, who live as if there were no God 
and no eternity. 

Q. 5. The passages on the several attributes or perfections of God are 
too numerous to be quoted in full. The attributes may be divided 
into : (1) metaphysical, which relate to the nature or general being of 
God, as eternity, almightiness, omnipresence, unchangeableness ; (2) 
intellectual, or attributes of the divine mind, as wisdom, omniscience ; 
(3) moral, or attributes of the divine will : holiness, righteousness, long- 
suffering, goodness, kindness, love, mercy, and faithfulness. - 

The teacher may explain the principal attributes in a popular manner, 
and select the principal passages for each, as follows : God is eternal; i.e. 
he has neither beginning nor end, ITim.T, 7; Ps.90, 2-4; 102, 27. God is 
almighty ; i.e. he can create at pleasure, or, with him nothing is impossi- 
ble (except sin and all that is inconsistent with his character), Isa. 32, 
17; Ps. 115, 3; Luke 1, 37; Matt. 19, 26. God is omnipresent; i.e. he is 
everywhere, and fills all things with his power, Ps. 139, 7-12; 1 Kings S, 
27 ; Jer. 23, 23. 24. God is omniscient; i.e. he knows all things, and knows 
them perfectly, Ps. 139, 1-6. God is holy ; i.e. free from all sin and evil, 
and morally perfect, Ps. 5, 4 : Isa. 6, 3 ; Rev. 4, 8. God is righteous ; i.e. he 
rewards the good and punishes the wicked, Ex. 34, 7 ; Ps, 5, 5. 6 ; Rom. 
1, 18; 2, 6-11. God is patient and longsuffcring ; i.e. he delays the 
righteous punishment of the sinner, and gives him time to repent, Ex. 
34,6.7; Ps. 103, 8. God is love: i.e. he communicates himself to his 
creatures, and makes them partakers of his glory and bliss. Love is 
the deepest and most comprehensive attribute of God, the animating 
soul and uniting bond of all his perfections : hence God is called love, 
i.e. pure love, absolute love, love itself, 1 John 4, 8. Mercy is redeem- 
ing love, or love as revealed in Christ in the salvation of sinners. 



THE UNITY AND TRINITY OF GOD. 47 



XV. The Unity and Trinity of God. 

1. Are there more gods than one? 

]No : there is but one living and true God. 

Ex. 20, 2. 3. I am the Lord thy God. . . . Thou shalt have 
no other gods before me. 

* Deut. 6, 4. Hear, 0 Israel: The Lord our God is ooe Lord. 
Isa. 44, 6. I am the first, and I am the last, and beside me 

there is no God. 

John 17, 3. This is life eternal, that they might know thee 
the only true God, and Jesus Christ whom thou hast sent. 

1 Cor. 8, 4. There is none other God but one. 

1 Cor. 8, 6. To us there is but one God, the Father, of whom 
are all things, and we in him; and one Lord Jesus Christ, by 
whom are all things, and we by him. 

1 Thess. 1, 9. Ye turned to God from idols to serve the living 
and true God. 

1 John 5, 21. Little children, keep yourselves from idols. 

2. But is God not triune? 

Yes: God is one in essence or being, and 
triune in person. 

3. Name the three persons in the one Divine being. 
The Father, the Son, and the Holy Ghost; 

and these three are one. 

* Matt. 28, 19. Go ye, therefore, and teach all nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost. 

* 2 Cor. 13, 13. The grace of the Lord Jesus Christ, and the 
love of God [the Father], and the communion of the Holy 
Ghost, be with you all. 

1 John 5, 7. There are three that bear record in heaven, the 
Father, the Word [the personal eternal Word, Jesus Christ, 
comp. John 1, 1. 14], and the Holy Ghost : and these three are 
one [one divine being or substance]. 

Comp. Matt. 3, 16. 17 (where the Father, the Son, and the 
Holy Spirit in the form of a descending doA r e, are distinguished at 
the baptism of Christ) ; John 14, 16 • 1 Pet. 1, 2 ; Rev. 1, 4. 5 ; 
also the intimations of the Old Testament, in the account of 
creation, Gen. 1, 1-3, where God creates through the Word, i.e. 
Christ according to his divine nature (comp. Ps. 33, 3; John 1, 



48 THE UNITY AND TRINITY OF GOD. 



1. 3; Heb. 1, 2), and where the Sj^irit of God moves upon the 
face of the waters ; the threefold Messing of Aaron, Num. 6, 24 
-26 (comp. with the apostolic benediction, 2 Cor. 13, 13) ; and 
the thrice holy of the Seraphim, Isa. 6, 3. 

4. Why do you believe in the Holy Trinity? 
Because God has so revealed himself in his 

word, and continues so to reveal himself. 

5. How does God reveal himself f 

As Father in the work of creation, as Son in 
the work of redemption, and as Holy Spirit in 
the work of sanctification. 

Notes and Hints. 

Q. 3. The Scripture proof for the doctrine of the Holy Trinity rests 
not simply on the express passages above quoted, but on all* those 
passages which separately teach the divinity of Christ or of the Holy 
Spirit. (Comp. Less. XXIV. and XXXIII.) *For the divinity of Christ 
and the Holy Spirit cannot be held in connection with the funda- 
mental doctrine of the unity of the Godhead, except in the form of 
tri-unity or trinity, i.e. the unity of essence and the trinity of per- 
sons. Finally, the trinity follows from the whole revelation of God in 
the threefold work of creation, redemption, and sanctification. Hence 
it is the most comprehensive doctrine, and the holy symbol of the 
Christian religion as distinct from heathen polytheism on the one hand, 
and the abstract and lifeless monotheism of the Jews and Moham- 
medans on the other. 

Q. 5. God is essentially triune from eternity : the Father neither be- 
gotten nor proceeding, the Son eternally begotten of the substance of 
the Father and beloved by the Father, the Holy Ghost eternally pro- 
ceeding from the Father and the Son and uniting both. But he has 
also revealed himself as such, and it is from the trinity of revelation 
that we infer the trinity of being or essence. Each person has its pecu- 
liar work, yet all co-operate together in every stage of revelation. 
Thus, God the Father creates and preserves the world, but through his 
Son, in the Holy Spirit. Christ redeems the world, but as sent by the 
Father and filled with the Holy Spirit. The Holy Spirit regenerates 
and sanctifies, but he proceeds from the Father and the Son, and applies 
the work of the Son. 

The Holy Trinity is more an object of adoration than of speculation. 
Still, it may be brought somewhat nearer to our comprehension by 
analogies, such as the trinity of the human being — body, soul, and spirit : 
the trinity of the mental faculties — cognition, volition, and feeling: the 
three grammatical persons — I, thou, he; the trinity of love — the loving 
subject, the beloved object, and the union of both (hence the saying of 
Augustin: "Where there is love there is trinity") ; the threefold nature 
of self-consciousness, etc. Only we must not suppose that any of these 
analogies borrowed from the creature are more than very imperfect illus- 
trations of the deepest and most unfathomable mystery of the Christian 
faith. 



THE CREATION OF THE WORLD. 49 



XVI. The Creation of the World, 

1. Who created the world? 
God the Father Almighty. 

* Gen. 1, 1. In the beginning God created the heaven and 
the earth. 

Ex. 20, 11. In six days the Lord made heaven and earth, 
the sea, and all that in them is. 

Comp. the two accounts of creation, Gen. 1 and 2 ; also Ps. 
33, 6 ; 102, 25 j Neh. 9, 6 ; Heb. 1, 10 j 11, 3. 

2. What do you mean by the world which God made? 

The heaven and the earth, and all that in 
them is, things visible and invisible, men and 
angels. 

Ex. 20, 11 ; Col. 1, 16. 

3. Through whom did God create the world? 
Through his Son, the eternal Word. 

* Ps. 33, 6. By the Word of the Lord were the heavens made ; 
and all the host of them by the breath [spirit] of his mouth. 

John 1, 3. All things were made by him [i.e. the Logos or 
eternal Word, which was in the beginning, v. 1, and which in 
the fulness of time was made flesh, v. 14] ; and without him 
was not any thing made that was made. 

Col. 1, 15. By him [Christ] were all things created, that are 
in heaven and that are in earth, visible and invisible, whether 
they be thrones, or principalities, or powers ; all things were 
created by him, and for him. 

Gen. 1, 3 (God spake : Let there be light) ; Heb. 1,2; 1 Cor. 
8, 6. 

4. When did God create the world? 
In the beginning of time. 

Gen. 1, 1 ) Ps. 102, 5. 

5. Of what did God create the world? 
Out of nothing, by his almighty will. 

* Heb. 11, 3. Through faith we understand that the worlds 

5* 



50 



THE CREATION OF THE WORLD, 



were framed by the word of God, so that things which are seen 
were not made of things which do appear. 
Ps. 33, 6-9 j Rom. 4, 17 ,• Rev. 4, 11. 

6. How was the ivorld when God made it? 



* Gen. i f 31. God saw every thing that he had made, and 
behold, it was very good. 

7. For ivhat end did God create the world f 

For his own glory, and for the happiness of 
his creatures. 

* Rom. 11, 36. Of him, and through him, and to him, are 
all things : to whom be glory forever. 

Prov. 16, 4. The Lord hath made all things for himself. 
Ps. 145, 10. All thy works shall praise thee, 0 Lord ; and thy 
saints shall bless thee. 

* Rom. 14, 8. Whether we live, we live unto the Lord ; and 
whether we die, we die unto the Lord : whether we live, there- 
fore, or die, we are the Lord's. 

8. What does the article of creation teach you ? 
That in all the works of creation I should 

admire and adore the majesty, power, wisdom, 
and goodness of God. 

* Ps. 19, 1. The heavens declare the glory of God; and the 
firmament showeth his handywork. 

* Ps. 104, 24. 0 Lord, how manifold are thy works! In 
wisdom hast thou made them all: the earth is full of thy 
riches. 



Q. 1. To create, means, strictly speaking, to bring forth something out 
of nothing, or to call things from non-existence into existence. In this 
sense God alone can create ; while men can only produce something 
new out of material already existing. There is, moreover, a difference 
between creation and generation. The world was created of nothing, 
by the free will of God, and is different from him in substance ; the 
Son is begotten from eternity, of the substance of the Father, and is co- 
equal, or of the same substance, with him. 

Q. 4. Before the creation there was no time, but only the eternal God, 
who created time, and fills it, as he fills space, but without being sub- 
ject to its limits or divisions. The world, then, was not made in time, 
but together ivith time; time and space being part of the world, or the 
forms under which it exists. 




Notes and Hints. 



PRESERVATION AND PROVIDENCE. 51 



Q. 5. The formula out of nothing is derived from 2 Mac. 7, 28 (ex nihilo, 
in the Latin Bible), and is negative, denying the pre-existence of matter. 
It must be completed by the positive formula, that God created all things 
by 7iis almighty will, which is the only and all-sufficient cause of creation. 



XVII. Preservation and Providence. 

1 . What do you mean by the preservation of the world f 
That God, by his almighty and omnipresent 

power, keeps the world in existence, and, by 
his goodness, provides all his creatures with 
food, raiment, and shelter. 

* Ps. 23, 1. 2. The Lord is my shepherd, I shall not want. 
He maketh me to lie down in green pastures : he leadeth me 
beside the still waters. 

* Ps. 145, 15. 16. The eyes of all wait upon thee [or, look 
unto thee] ; and thou givest them their meat in due season. 
Thou openest thine hand, and satisfiest the desire of every 
living thing. 

* Acts 17, 28. In him we live, and move, and have our 
being. 

Isa. 49, 15. 16. Can a woman forget her sucking child, that 
she should not have compassion on the son of her womb ? Yea, 
they may forget, yet will I not forget thee.' Behold, I have 
graven thee upon the palms of my hands. 

Ps. 103, 13; 104, 27. 28; 147, 9; John 5, 17; Col. 1, 17; Heb. 
1, 3 ("upholding all things by the word of his power") ; Acts 
17, 25. 26. 

2. Does God Almighty care even for the smallest of 
his creatures f 

Yes, even for the fowls of the air, and the 
lilies of the field: how much more, then, for 
man, his favorite creature! 

* Matt. 6, 26. Behold the fowls of the air : for they sow 
not, neither do they reap, nor gather into barns; yet your 
heavenly Father feedeth them. 

Matt. 6, 28-31. Consider the lilies of the field, how they 
grow; they toil not, neither do they spin [like men in providing 
for their raiment] : and yet I say unto you, that even Solomon 
in all his glory was not arrayed like one of these. Where- 



52 PRESERVATION AND PROVIDENCE. 



fore, if God so clothe the grass of the field, which to-day is, 
and to-morrow is cast into the oven, shall he not much more 
clothe you, 0 ye of little faith ? Therefore take no thought 
[anxious thought], saying, What shall we eat? or, What shall 
we drink? or, Wherewithal shall we be clothed? (For after 
all these things do the Gentiles seek :) for your heavenly Fa- 
ther knoweth that ye have need of all these things. 

3. What do you mean by the providence of God and 
the government of the world? 

That God rules the world according to an 
eternal plan of infinite wisdom and love, and 
causes all things, even sin and evil, to work 
together for the glory of his name and the 
welfare of his children. 

* Rom. 8, 28. We know that all things work together for 
good to them that love God, to them who are the called accord- 
ing to his purpose. 

Gen. 50, 20. As for you, ye thought evil against me ; but 
God meant it unto good. [Words of Joseph to his brothers, 
who sold him into Egypt, where God made him a mighty lord.} 

* Ps. 76, 10. Surely the wrath of man shall praise thee : the 
remainder of wrath shalt thou restrain. 

Ps. 91, 10-14; Prov. 2, 7. 8; Job 5, 19. 

Examples of the overruling providence of God in making 
good to come out of evil: The history of Joseph (Gen. 50); 
Pharaoh and the deliverance of Israel (Ex. 9, 16); Satan 
and Job; the treason of Judas and the atoning death of 
Christ. 

4. Is there, then, no such thing as chance? 

No: all things come from the wise and fa- 
therly will of God ; seed-time and harvest, cold 
and heat, summer and winter, day and night, 
wealth and poverty, health and sickness, life 
and death. 

* Matt. 10, 29-31. Are not two sparrows sold for a far- 
thing? and one of them shall not fall on the ground without 
your Father. But the very hairs of your head are all num- 
bered. Fear ye not, therefore; ye are of more value than many 
sparrows. 

Luke 12, 7; 21, 18; Matt. 6, 26-31; Gen. 8, 22; Ps. 139, 16. 



THE STATE OF INNOCENCE. 



53 



5. What should the belief in Providence teach 
you? 

To be thankful in prosperity, patient in 
adversity, and at all times to put our trust in 
God, who does all things well. 

* 1 Thess. 5, 18. In every thing give thanks. 

Ps. 118, 1. 0 give thanks unto the Lord ; for he is good : 
because his mercy endureth forever. 

Ps. 73, 25. 26. Whom have I in heaven but thee? and there 
is none upon earth that I desire beside thee. My flesh and 
my heart faileth : but God is the strength of my heart, and my 
portion forever. 

Ps. 37, 5. Commit thy way unto the Lord ; trust also in 
him ; and he shall bring it to pass. 

1 Pet. 3, 7. Cast all your care upon God ; for he careth for 
you. 

* Rom. 8, 38. 39. I am persuaded, that neither death, nor 
life, nor angels, nor principalities, nor powers, nor things pre- 
sent, nor things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of God, 
which is in Christ Jesus our Lord. 



XVIII. The State of Innocence, 

1 . Of what parts does man consist f 

Of a material body, and a rational immortal 
soul. 

* Gen. 2, 7. The Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life ; and 
man became a living soul. 

Eccles. 12, 7. Then shall the dust return to the earth as it 
was; and the spirit shall return unto God who gave it. 

Matt. 10, 28. Fear not them which kill the body, but are 
not able to kill the soul ; but rather fear him which is able to 
destroy both soul and body in hell. 

1 Thess. 5, 23. The very God of peace sanctify you wholly; 
and I pray God your whole spirit, and soul, and body be 
preserved blameless unto the coming of our Lord Jesus 
Christ. 



54 THE STATE OF INNOCENCE. 

2. How did God create man? 

God created man in his own image. 

* Gen. 1, 27. God created man in his own image, in the 
image of God created he him ; male and female created he 
them. 

* Ps. 139, 14. I will praise thee; for I am fearfully and 
wonderfully made. 

3. What does this meant 

God made man pure and holy, with dominion 
over nature, and endowed him with the capa- 
city for intellectual and moral perfection. 

* Gen. 1, 31. And God saw every thing that he had made, 
and, behold, it was very good. 

Gen. 1, 26. And God said, Let us make man in our image, 
after our likeness : and let them have dominion over the fish 
of the sea, and over the fowl of the air, and over the cattle, 
and over all the earth, and over every creeping thing that 
creepeth upon the earth. — Cpmp. v. 28; 9, 2 ; Ps. 8, 7-9. 

Eph. 4, 24. Put on the new man, which after God is created 
in righteousness and true holiness. [This refers to the renewal 
of the image of God by the regeneration of the Spirit.] 

4. What is the original state of man called? 
The state of innocence. 

5. Why so? 

Because man was free from sin, and knew 
no sin. 

6. What were the names of our first parents ? 
Adam and Eve. 

7. Where did they live in the state of innocence? 

In paradise, in blessed communion with God. 

Gen. 2, 8. 

8. Are there other rational beings besides men? 
Yes : the angels. 



THE STATE OF INNOCENCE. 



55 



9. What are the angels f 

Holy and blessed spirits in heaven, who 
serve God, and co-operate for the salvation of 
men. 

* Heb. 1, 14. Are they not all ministering spirits, sent forth 
to minister for them who shall be heirs of salvation ? 

Luke 15, 10. There is joy in the presence of the angels of 
God over one sinner that repenteth. 

Matt. 18, 10. Take heed that ye despise not one of these 
little ones ; for I say unto you, That in heaven their angels do 
always behold the face of my Father which is in heaven. 

Ps. 103, 20. Bless the Lord, ye his angels, that excel in 
strength, that do his commandments, hearkening unto the 
voice of his word. 

Job 38, 7. When the morning stars sang together, and all 
the sons of God [angels] shouted for joy. 

The angels at the birth of Christ, Luke 2, 8-14; in the agony 
of Gethsemane, 22, 43; on the resurrection-morning, 24, 23; at 
the ascension, Acts 1, 10. 11; at the principal stages of the 
history of the church, Acts 5, 19; 12, 7. 9-10. 15; 8, 26; 10, 3. 
7. 22; 27, 23; Rev. 5, 2; 7, 1. 2. 11; 8, 2, etc.; and at the final 
coming of Christ to judge the world, Matt. 25, 31. 

10. Did all angels remain holy? 

No: some fell from their first estate, and 
were cast out of heaven. 

John 8, 44. He [the devil] abode not in the truth. 

2 Pet. 2, 4. God spared not the angels that sinned, but cast 
them down to hell, and delivered them into chains of dark- 
ness, to be reserved unto judgment. 

Jude 6. The angels which kept not their first estate, 
but left their own habitation, he hath reserved in everlast- 
ing chains, under darkness, unto the judgment of the great 
day. 

Matt. 25, 41. Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels. 

Notes and Hints. 

Q. 3. The holiness and perfection of Adam before the fall must not be 
confounded with the holiness and perfection of the redeemed after the 
resurrection. They differ from each other as the germ from the fruit, 
as childhood from manhood, as innocence from confirmed virtue, as 
the possibility of not sinning from the impossibility of sinning. Adam's 



56 



THE FALL. 



holiness needed trial and temptation, and was subject to fall; the holi- 
ness after the resurrection-state is the victory over all temptation and 
sin, and can never be lost. So, also, the immortality of the body of Adam 
was conditional only (a possibility not to die), and liable to be lost by 
yielding to temptation; while the immortality of the resurrection- 
body is absolute (an impossibility to die), and can never give way to a 
second death. Consequently, the redemption of Christ is far more than 
a mere recovery of the state of paradise; the gain of the second Adam, 
who is " the Lord from heaven," is far greater than the loss of the first 
Adam, who was " of the earth, earthy." — Comp. the " much more" in 
Eom. 5, 17. 20 ; and 1 Cor. 15, 45-49. 

Q. 4. There are three states or conditions in the moral history of 
man: (1.) the state of innocence; (2.) the state of sin and death; 
(3.) the state of redemption and holiness. 

Q. 5. The innocence of Adam and Eve before the fall excludes all sin 
and moral defect, and includes a conscious communion with God ; the 
innocence of children after the fall is relative, and consists simply in 
the ignorance of sin and the absence of actual transgression. 

Q. 9. The angels are rational, or intelligent and moral beings, like 
men, but without a material body, without sex (Matt. 22, 30), and, con- 
sequently, they do not propagate themselves, like men, but were pro- 
bably all created at the same time. They are superior to man in his 
present state, both in intelligence and in holiness ; but the ultimate 
destiny of man seems to be higher, on account of the incarnation and 
the permanent assumption of the human nature into personal union 
with the divine in Christ (comp. Heb. 2, 16). 

Q. 10. The fall of angels must have taken place before the fall of 
man, and, in all probability, before his creation; for Adam fell by the 
temptation of Satan, a fallen angel. Beyond this the Bible does not 
inform us as to the time of their creation. Some divines suppose that 
the angels were created on the first day, together with the light ; others, 
that they were created before the material universe, and that their 
moral fall produced the material chaos (Gen. 1, 2), out of which God 
created the present world, or "heaven and earth." The last is also 
Milton's view in his magnificent picture of Satan's revolt in the first 
book of " Paradise Lost." But all this, of course, is pious speculation 
or fancy, and not matter of doctrine. 



XIX. The Fall. 

1. Did our first parents remain in the state of inno- 
cence? 

No : they fell, and became sinners. 

2. Wherein did the fall consist? 
In disobedience to God. 

Gen. 3, 6. 



THE FALL. 



57 



3. What had God commanded them? 

Not to eat of the tree of the knowledge of 
good and evil. 

Gen. 3, 16. 1<T. Of every tree of the garden thou mayest 
freely eat : but of the tree of the knowledge of good and evil, 
thou shalt not eat of it; for in the day that thou eatest thereof 
thou shalt surely die. — Comp. Gen. 3, 3. 

4. Why did God give them this commandment? 

In order to try them, and to confirm them in 
goodness. 

5. What were the stages of the fall? 

First, doubt of the word of God; then, pride 
and lust; and finally, the actual transgression 
by eating of the forbidden fruit. 

Gen. 3, 3-6. 

6. Who seduced Adam and Eve to sin? 
The devil, in the disguise of a serpent. 

Gen. 3, 4. And the serpent said unto the woman; Ye shall 
not surely die. 

John 8, 44. The devil was a murderer from the beginning. 

[For sin, which he introduced, is first a murder of the soul, 

and then also, of the body, being the cause of death.] 

2 Cor. 11, 3. The serpent beguiled Eve through his subtilty., 
Rev. 12, 9. The great dragon was cast out, that old serpent, 

called the Devil, and Satan, which deceiveth the whole world. 

—Comp. 20, 2. (Comp. Wisd. of Sol. 2, 24. Through envy of 

the devil came death into the world.) 

7. Who is the devil? 

The chief of the fallen angels, and the prince 
of darkness. 

John 8, 44. The devil was a murderer from the beginning, 
and abode not in the truth [consequently, he was once in the 
truth, but fell from his original state], because there is no truth 
in him. When he speaketh a lie, he speaketh of his own : for 
he is a liar, and the father of it. 

6 



58 



THE FALL. 



Eph. 6, 11. 12. Put on the whole armor of God, that ye 
may be able to stand against the wiles of the devil. For we 
wrestle not against flesh and blood, but against principalities, 
against powers, against the rulers of the darkness of this world, 
against spiritual wickedness [or, wicked spirits] in high places. 

J ames 4, 7. Resist the devil, and he will flee from you. 

Comp. Job 1,1; 2,2; Matt. 9, 34; 12, 24-27; 13, 19. 39; 1 
Pet. 5, 8. 9; 2 Pet. 2, 4: Jude 6: Rev. 12, 12; 20, 9. 

Satan (from the Hebrew) means adversary, persecutor; devil (from 
the Greek) means accuser, slanderer, traducer. 

8. Was it necessary that man should fall f 

No : he might and ought to have resisted the 
temptation, as the good angels did before, and 
as Jesus did in the wilderness. 

9. What were the consequences of the fall? 
Death, and expulsion from paradise. 

Gen. 3, 14-19. 24; Rom. 5, 12; 6, 23; James 1, 15; 1 Cor. 
15, 21. 22. 

10. What is death? 

All temporal and eternal evil, but more par- 
ticularly the extinction of physical life. 

11. Was the fall of man confined to our first parents f 

No : sin and death have passed upon all the 
descendants of Adam. 

* Rom. 5, 12. By one man sin entered into the world, and 
death by sin ; and so death passed upon all men, for that all 
have sinned. — Comp. 1 Cor. 15, 21. 22. 

Rom. 11, 32. God hath concluded them all in unbelief, that 
he might have mercy upon all. — Comp. Gal. 3, 22. 

12. Is there, then, no single human being without 
sin? 

Not one, except only Jesus Christ, who re- 
deemed us from sin. 

* Rom. 3, 23. All have sinned, and come short of the glory 
of God.— Comp. v. 9-12. 



THE FALL. 



59 



f 1 John 1, 8. If we say that we have no sin, we deceive 
ourselves, and the truth is not in us. \ 

Job 15, 14-16. What is man, that he should be clean? and 
he which is born of a woman, that he should be righteous ? 
Behold, he putteth no trust in his saints; yea, the heavens are 
not clean in his sight. How much more abominable and filthy 
is man, which drinketh iniquity like water? 

Eccles. 7, 20. There is not a just man upon earth, that doeth 
good and sinneth not. 

Isa. 53, 6. All we like sheep have gone astray ; we have turned 
every one to his own way; and the Lord hath laid on him the 
iniquity of us all. 

Prov. 20, 9; 1 Kings 8, 46 (" there is no man that sinneth 
not"); 2 Chron. 6, 36; James 3, 2. 

Heb. 4, 15. He [Christ] was in all points tempted like as 
we are, yet without sin. 

Notes and Hints. 

Q. 1-4. The history of the temptation and fall of Adam and Eve applies 
at the same time to their whole posterity, or to human nature, which 
they represent. It is, therefore, of universal significance, and repeats 
itself in daily experience. The account in Genesis, whatever be its 
difficulties as to a literal explanation, proves its divine origin by its 
intrinsic truthfulness and exact conformity to the nature and pro- 
gress of sin. 

Q. 5. The fall commenced inwardly in the heart, and then completed 
itself in the outward act. Its progress was this : (1.) Unbelief , or doubt 
concerning the truth of God's commandment, suggested by the insidious 
lie of the father of lies : " Ye shall not surely die," Gen. 3, 4. (2.) Pride, 
or desire to be like God in the false sense of independence of him : " Ye 
shall be as God, knowing good and evil." (3.) Concupiscence, or 
sensual desire in the form of the lust of the eye: "The woman saw that 
the tree was good for food, and that it was pleasant to the eyes, and a 
tree to be desired." (4.) The actual deed: " She took the fruit thereof, 
and did eat." (5.) The seduction by evil example: 'And she gave unto 
her husband with her ; and he did eat." 

Q. 6, 7. The temptation of Satan does not destroy the guilt of man; 
yet it facilitates the redemption ; the seduced party being always less 
guilty than the seducer. Nevertheless, every man must feel sin as his 
own personal guilt, and cannot feel it too deeply. The doctrine of 
Satan should not weaken, but strengthen and deepen, the sense of the 
terrible power and extent of sin, and put us the more on our guard 
against temptation. Eph. 6, 11. 12 ; 1 Pet. 5, 8. 9. 

Q. 8. Examples of a successful resistance to temptation are furnished 
by the good angels who kept their first estate (Jude 6), and by 
Christ when tempted by the devil in the wilderness (Matt. 4, 1-11). 
Temptation or trial was necessary to confirm the first parents, but 
obedience to temptation was their own free, voluntary act. God could 
not prevent it without interfering with the freedom and moral accounta- 
bility of man, whom he created a freeman, not a slave. But God, of 
course, foresaw the fall from eternity, and permitted it as a means or 
occasion for greater good, or in view of the highest manifestation of his 
infinite love and mercy in the plan of redemption. He allowed sin to 



60 



or sin. 



abound by the guilt of the first Adam, in order that grace might much 
more abound by the merit of the second Adam (Rom. 5. 20). " He con- 
cluded them all in unbelief, that he might have mercy upon all"' 
(Rom. 11, 32 ; Gal. 3, 11). So far we may go in this most difficult problem, 
and exclaim, with St. Paul : " 0 the depth of the riches both of the wis- 
dom and knowledge of God!" (Rom. 11, 33). What lies beyond is theo- 
logical speculation and transcendental mystery. 

Q. 10. The threat of God, Gen. 2, 17, "In the day that thou eatest 
thereof thou shait surely die," is not to be understood of physical 
death only, — for Adam and Eve lived many years after the fall, — but in 
a wider sense, which comprehends physical death as an ultimate result. 
The first parents, the moment they transgressed the divine command- 
ment, became mortal, or began to die, first spiritually and then physic- 
ally. Spiritual death culminates in eternal misery, temporal death in 
the extinction of physical life. 

Q. 12. The passages quoted under this question leave no room for the 
recent Roman Catholic dogma, proclaimed in 1S54, of the sinlessness of 
the Virgin Mary. Although the blessed mother of the Redeemer, she 
stood herself in need of redemption, and was purged from sin and guilt 
by the blood of Christ. 



XX. Of Sin, 

1. What is sin ? 

The transgression of the law of God. 

* 1 John 3, 4. Whosoever comniitteth sin, transgreseth 
also the law : for sin is the transgression of the law. 
Rom. 4, 15 ; 5, 13. 

2. Whence do you know sin? 

From the natural law of conscience, but 
more fully from the revealed law of God. 

- Rom. 3, 20. By the law is the knowledge of sin. 

Rom. 7, 7. I had not known sin but by the law : for I had 
not known lust except the law had said, Thou shalt not covet. 

Comp. Rom. 2, 14. 15 (their conscience also bearing wit- 
ness, etc.); John 8, 9 (being convicted by their own con- 
science). 

3. Against idiom can we sin? 

Against God, against our neighbor, and 
against ourselves. 



OF SIN. 



61 



4. How do you divide sin ? 

Into original sin, and actual sin. 

5. What is original, or hereditary sin? 

The natural depravity or sinful disposition 
which we inherit from our first parents. 

* Ps. 51, 5. Behold, I was shapen in iniquity ; and in sin 
did my mother conceive me. 

* John 3, 6. That which is born of the flesh is flesh ; and 
that which is born of the Spirit is spirit. 

Job 14, 4. Who can bring a clean thing out of an unclean ? 
not one. 

Rom. 5, 12 (By one man sin entered into the world); Eph. 
2, 3 ("We were by ^nature the children of wrath", — which 
teaches, also, original guilt) ; Luke 11, 13 (If ye, then, being 
evil). 

6. Wherein does this natural depravity consist? 

In this, that man is by nature incapable of 
good, and prone to all evil. 

7. What is actual sin ? 

All evil thoughts, words, and deeds. 

* Matt. 15, 19. Out of the heart proceed evil thoughts, 
murders, adulteries, fornications, thefts, false witness, blasphe- 
mies. 

Q-al. 5, 19-21. The works of the flesh are manifest, which 
are these : Adultery, fornication, uncleanness, lasciviousness, 
idolatry, witchcraft, hatred, variance, emulations, wrath, strife, 
seditions, heresies, envyings, murders, drunkenness, revellings, 
and such like ; of the which I tell you before, as I told you in 
time past, that they which do such things shall not inherit 
the kingdom of God. 

8. How do you distinguish actual sins ? 

Into sins of commission, and sins of omission. 

9. What is a sin of commission ? 

The doing of a thing which God has for- 
bidden. 

6* 



62 



OF SIN. 



10. What is a sin of omission $ 

The leaving undone what God has com- 
manded us to do. 

* James 4, 17. To him that knoweth to do good, and doeth 
it not, to him it is sin. 

Luke 12, 47. 48. That servant which knew his Lord's will, 
and prepared not himself, neither did according to his will, 
shall be beaten with many stripes. But he that knew not, 
and did commit things worthy of stripes, shall be beaten with 
few stripes. 

11. How again are actual sins divided? 

Into sins of weakness, and sins of malice. 

12. What is a sin of weakness ? * 

A sin of ignorance or carelessness, followed 
by sincere repentance, as in the cases of 
David and Peter. 

* Gal. 6, 1. Brethren, if a man be overtaken in a fault, ye 
which are spiritual, restore such an one in the spirit of meek- 
ness ; considering thyself, lest thou also be tempted. 

1 John 5, 16 ("a sin Avhich is not unto death/' as distinct 
from "a sin unto death"). — Comp. David's fall and repentance, 
Ps. 51, and Peter's denial and repentance. Matt. 26, 69 ff; 
John 18, 17 ff; 21, 15 5". 

13. What is a sin of malice ? 

A sin which is committed knowingly and 
wilfully, as the treason of Judas. 

Heb. 10, 26. 27. If we sin wilfully after that we have received 
the knowledge of the truth, there remaineth no more sacrifice 
for sins, but a certain fearful looking for of judgment and 
fiery indignation, which shall devour the adversaries. 

Heb. 6, 4-7 (of total apostasy),- 1 John 5, 16 (of the sin 
unto death) ; 2 Pet. 2, 20-22. 

14. Can all sins be forgiven? 

All sins can be forgiven for Christ's sake 
on condition of repentance, with the only ex- 



PUNISHMENT OF SIN. 



63 



ception of the blasphemy against the Holy- 
Ghost, or total and final impenitence. 

Matt. 12, 31. All manner of sin and blasphemy shall be 
forgiven unto men ; but the blasphemy against the Holy 
Ghost shall not be forgiven unto men. 

Notes and Hints. 

Q. 2. Conscience, or the moral sense within us, is the natural, un- 
written law common to all men, even the heathen (Rom. 2, 14. 15). 
The revealed and written law is summarily contained in the Ten Com- 
mandments, and these again resolve themselves into the two command- 
ments of love to God, and love to our neighbor. — Comp. Lesson XLI. 

Q. 3. (1.) Sins against God : all the violations of the first table, or the 
first four commandments, as idolatry, image-worship, perjury, cursing, 
swearing, blasphemy, irreverence, desecration of the sabbath, also infi- 
delity, mockery, and despair. (2.) Sins against our neighbor: air the 
violations of the second table, as disobedience and ingratitude to parents, 
teachers, and benefactors, murder, adultery, theft, slander, envy, jeal- 
ousy, hatred, wrath. (3.) Sins against ourselves : avarice, intemperance, 
uncleanness, and all kinds of abuse of the faculties of body or soul. 
But all sins are both sins against God and against ourselves, because 
they are all transgressions of his holy law, and tend to our ruin. 

Q. 14. Hence the distinction between pardonable and unpardonable, 
sins. But wherever there is sincere grief for, and repentance of, sin, it 
is sufficient evidence that the terrible sin against the Holy Ghost has not 
been committed. There is no certain example in the Bible of such a 
sin, unless it be the treason of Judas. 



XXL Punishment of Sin. 

1. What have we deserved by our sins? 
God's righteous wrath and punishment. 

* Rom. 1, 18. The wrath [i.e. the punitive justice] of G-od 
is revealed from heaven against all ungodliness and unright- 
eousness of men, who hold [or rather, hold back, hinder] the 
truth in unrighteousness. 

John 3, 36. He that believeth not the Son shall not see 
life ; but the wrath of God abideth on him. 

Gal. 3, 10. Cursed is every one that continueth not in all 
things which are written in the book of the law to do them. — 
Comp. Deut. 27, 26 ; Jer. 11, 3. 

2. Why does God punish sin f 
Because he is holy and just. 

* Ps. 5, 4. Thou art not a God that hath pleasure in 
wickedness : neither shall evil dwell with thee. 



64 



PUNISHMENT OF SIN. 



* Hab. 1, 13. Thou art of purer eyes than to behold evil, 
and canst not look on iniquity. 

3. Wherewith does God punish sin? 
With temporal and eternal death. 

* Ezek. 18, 4. The soul that sinneth, it shall die. 

Rom. 5, 12. By one man sin entered into the world, and 
death by sin, and so death passed upon all men, for that all 
have sinned. 

Rom. 6, 23. The wages of sin is death. 

James 1, 15. When lust hath conceived, it bringeth forth 
sin ; and sin, when it is finished, bringeth forth death. 

Gen. 2, 17. In the day that thou eatest thereof, thou shalt 
surely die. 

Gen. 3, 14-19; Heb. 10, 31; 12, 29; Gal. 6, 7. 8. 

4. What are the temporal punishments of sin f 

A bad conscience, sickness, all sorts of evil 
and misery, and, finally, physical death. 

* Isa. 48, 22. There is no peace unto the wicked. — Comp. 
57, 21. 

Rom. 2, 8. 9. Indignation and wrath, tribulation and an- 
guish, upon every soul of man that doeth evil. 

* Rom. 6, 23. The wages of sin is death. 
Comp. Gen. 2, 17; 3, 14-19; Rom. 5, 12. 

5. But have not also the children of God to suffer 
affliction and death f 

Yes ; but by the wisdom and love of Grod 
all the sufferings of this present life are made 
to advance the believer in holiness, and to 
prepare him for the joys of eternity. 

* Prov. 3, 12. Whom the Lord loveth, he correcteth; even 
as a father the son in whom he delighteth. — Comp. Heb. 12, 
6 ; Ps. 94, 12. 

Rom. 5, 3-5. We glory in tribulations also : knowing that 
tribulation worketh patience; and patience, experience; and 
experience, hope ; and hope maketh not ashamed ; because 
the love of God is shed abroad in our hearts by the Holy 
Ghost which is given unto us. 

Rom. 8, 18. I reckon that the sufferings of this present 



PUNISHMENT OF SIN. 



65 



time are not worthy to be compared with the glory that shall 
be revealed in us. 

* 2 Cor. 4, 17. Our light affliction, which is but for a 
moment, worketh for us a far more exceeding and eternal 
weight of glory. 

James 1, 12. Blessed is the man that endureth temptation : 
for when he is tried, he shall receive the crown of life, which 
the Lord hath promised to them that love him. 

Job 5, 17 ; Ps. 94, 12 ; Matt. 5, 11. 12 j Heb, 12, 6 ; 1 Pet. 
1, 6. 7 j 4, 12. 13 j Rev. 3, 12. 19. 

6. Wherein does the eternal punishment of sin con- 
sist? 

In the entire separation of the sinner from 
God, and the endless pains of hell. 

£ Matt. 25, 41. Then shall he say also unto them on the left 
hand : Depart from me, ye cursed, into everlasting fire, pre- 
pared for the devil and his angels. 

Comp. Matt. 25, 30 (outer darkness, weeping and gnashing 
of teeth); v. 46 (everlasting punishment); Dan. 12, 2 (some 
shall awake to shame and everlasting contempt) ; John 5, 29 
(the resurrection of damnation) ; Mark 9, 44 (where their 
worm dieth not, and the fire is not quenched, — comp. Isa. 66, 
24) ; Rev. 14, 10. 11 (the smoke of their torment ascendethup 
for ever and ever); 20, 10. 

7. Will God punish all sinners alike f 

No : he punishes every sinner according to 
the degree of his guilt. 

Luke 12, 47. 48. That servant which knew his lord's will, 
and prepared not himself, neither did according to his will, 
shall be beaten with many stripes. But he that knew not, 
and did commit things worthy of stripes, shall be beaten with 
few stripes. For unto whomsoever much is given, of him 
shall be much required. 

Matt. 11, 21-24. Woe unto thee, Chorazin ! woe unto thee, 
Bethsaida ! ... It shall be more tolerable for Tyre and Sidon 
at the day of judgment, than for you. And thou, Capernaum, 
which art exalted unto heaven, shalt be brought down to hell. 
i . . It shall be more tolerable for the land of Sodom in the 
day of judgment, than for thee. 

Rom. 2, 12. As many as have sinned without law shall 



66 PREPARATION FOR SALVATION. 



also perish without law ; and as many as have sinned in the 
law shall be judged by the law. 

Comp. Matt. 10, 15 ; 5, 21. 22 ; John 9, 41 ; 15, 22. 24. 

8. Can we deliver ourselves from sin? 
By no means ; but we daily increase our 
guilt. 

Ps. 49, 7. None of them can by any means redeem his 
brother, nor give to God a ransom for him. 

Job 9, 2. ,3. How should man be just with God ? If he 
will contend with him, he cannot answer him one of a thou- 
sand. 

* Rom. 7, 24. 0 wretched man that I am! who shall 
deliver me from the body of this death ? 

Notes and Hints. 

Q. 3. In these and many other passages death is a comprehensive 
term for all temporal and eternal evil. Hence, eternal damnation is 
sometimes called the second death, Rev. 2, 11; 20, 6. 14; 21, 8. 

Q. 7. The passages there quoted fully justify the theory of various 
degrees of damnation, corresponding to the various degrees of wicked- 
ness and guilt ; so, on the other hand, there are also different degrees of 
beatitude in heaven, corresponding to the different degrees of holiness. — 
Compare the parable of the talents, Matt. 25, 15-30, and the parable of 
the pounds, Luke 19, 12-26. The Jews will he more severely judged 
than the ignorant heathen; the Christians, more severely than the 
Jews; and among the Christians, again, the degree of condemnation 
will differ according to age, talent, knowledge, and opportunity. 



XXII. Preparation for Salvation, 

1. Did God leave man to the power of sin and death? 
No : God wrought out an everlasting salva- 
tion. 

* Isa. 45, 17. Israel shall be saved in the Lord with an 
everlasting salvation. 

Heb. 9, 12. . . . having obtained eternal redemption for us. 

2. What do you mean by salvation ? 
Deliverance from sin and death, and the 

reunion of man with God through Jesus 
Christ. 



/ 



PREPARATION FOR SALVATION. 67 

3. Why has God wrought out such a salvation f 

Because God is love, and has no pleasure in 
the death of the sinner. 

* 1 Tim. 2, 4. God will have all men to be saved, and to 
come to the knowledge of the truth. 

Ezek. 33, 11. As I live, saith the Lord God, I have no 
pleasure in the death of the wicked ; but that the wicked turn 
from his way and live : turn ye, turn ye, from your evil ways ; 
for why will ye die, 0 house of Israel ? 

2 Pet. 3, 9. The Lord is longsuffering to us-ward, not will- 
ing that any should perish, but that all should come to 
repentance. 

* John 3, 16. God so loved the world that he gave his only 
begotten Son, that whosoever believeth in him should not 
perish, but have everlasting life. 

4. Will, then, all men be saved ? 

No : only those who truly believe in Jesus 
Christ and accept his benefits. 

* Matt. 7, 13. 14. Enter ye in at the strait gate : for wide 
is the gate, and broad is the way, that leadeth to destruction, 
and many there be which go in thereat : because strait is the 
gate, and narrow is the way, which leadeth unto life, and few 
there be that find it. 

John 3, 36. He that believeth on the Son hath everlasting 
life : and he that believeth not the Son shall not see life ; but 
the wrath of God abideth on him. 

Mark 16, 16. He that believeth and is baptized shall be 
saved ; but he that believeth not shall be damned. 

5. When did God determine to save men? 
From eternity. 

* Eph. 1, 4. According as he hath chosen us in him before 
the foundation of the world, that we should be holy and with- 
out blame before him in love. 

Matt. 25, 34 (the kingdom prepared for you from the founda- 
tion of the world) ; Eph. 1, 11 (predestinated) ; 2 Tim. 1, 9 (be- 
fore the world began); 1 Pet. 1, 20 (foreordained before the 
foundation of the world); Rev. 13, 8 (the Lamb slain from the 
foundation of the world) ; 17, 8 (written in the book of life 
from the foundation of the world). 



68 PREPARATION TOR SALVATION. 

6. When did lie first promise salvation? 
Immediately after the fall, when he said that 

the seed of the woman should bruise the ser- 
pent's head. 

Gen. 3, 15. I will put enmity "between thee [the devil in the 
disguise of the serpent] and the woman, and between thy seed 
and her seed : it shall bruise thy head, and thou shalt bruise 
his heel. [An allusion to the crucifixion, by which the tyranny 
of Satan was broken.] 

7. What does this meant 

Christ will destroy the power of sin and the 
deviL 

* 1 John 3, 8. For this purpose the Son of God was mani- 
fested, that he might destroy the works of the devil. 

8. Through whom did God further promise salvation ? 
Through the patriarchs Abraham, Isaac, and 

Jacob, through Moses, and the prophets of the 
old dispensation. 

* Acts 10, 43. To him [Christ] give all the prophets wit- 
ness. 

Heb. 1, 1. 2. God, who at sundry times and in divers manners 
spake in times past unto the fathers by the prophets, hath in 
these last days spoken unto us by his Son. 

Comp. Gen. 12, 1-3; 18, 8: 22, 8; 26, 4; 28, 14; 49, 8-10 
(promises to the patriarchs); Deut. 18, 15-19 (prophecy of 
Moses) ; Rom. 1, 1. 2. 

9. Did God also foreshadow the salvation? 

Yes: in the law, in the worship, and the 
whole history, of the people of Israel. 

Heb. 10, 1 (the law having a shadow of good things to come, 
and not the very image of the things) ; Rom. 15, 4; 1 Cor. 10, 6. 

10. Who was the last prophet of the old dispensation ? 
John the Baptist. 

11. What was the mission of John the Baptist? 

He prepared the way of the Lord, and 



PREPARATION FOR SALVATION. 69 



pointed to the Lamb of Grod which taketh 
away the sin of the world. 

Isa. 40, 3-5; Mai. 3, 1; 4, 5; Matt. 3, 1-12; Mark 1, 2-8; 
Luke 3, 2-20; John 1, 29; Matt. 11, 7-14. 

12. When did God carry out the plan of salvation? 
When the time of preparation was fulfilled. 

Mark 1, 15. The time is fulfilled. 

* Gal. 4, 4. When the fulness of the time was come, God 
sent forth his Son. 

13. Through whom did God carry out the plan of 
salvation ? 

Through his only begotten Son, Jesus Christ. 

* 1 Tim. 1, 15. This is a faithful saying, and worthy of all 
acceptation, that Christ Jesus came into the world to save 
sinners. 

Notes and Hints. 

Q. 8. Special prophecies concerning Christ : His descent from Abraham. 
Gen. 12, 3; 18, 18; 22, 18; from the tribe of Juclah, Gen. 49, 10; from the 
house of David, 2 Sam. 7, 16; Isa. 11, 1; from a Virgin, Isa. 7, 14; Matt. 
1, 23; the place of his birth, Mic. 5, 2; the time of his birth, Dan. 9, 24. 
25; his forerunner, Mai. 3, 1; Isa. 40, 3-5; his poverty and lowliness, Zech. 
9, 9 ; Isa. 53, 3 ; his sufferings and death, Gen. 3, 15 ; Ps. 22, 1-20 (comp. 
Matt. 27, 46; John 19, 23. 24); Zech. 11, 11-14; Isa. 53, 4-7; his resurrec- 
tion and exaltation, Ps. 2, 6. 7 (comp. Acts 13, 13 ; Heb. 1, 5 ; 5, 3) : Ps. 
16, 10 (comp. Acts 2, 30. 31; 13, 35-37); Isa. 53, 9-12; his prophetic office, 
Dent. 18, 18. 19 ; his atoning sacrifice, Isa. 53, 4-6 ; his eternal priesthood, 
Ps. 110, 4 (comp. Heb. 5, 6 ; 6, 20 ; 7, 17. 21) ; his eternal kingdom, Ps. 2, 
6. 7; 110, 1-4; Zech. 9, 10; Dan. 7, 13. 14. 

Q. 9. The Old Testament is full of types which prefigure and foreshadow 
the person and work of Christ. We may distinguish tj'pical institu- 
tions, facts, and persons. 

(1.) Typical institutions : Circumcision (Rom. 4, 11; Col. 2, 11. 12); the 
sacrifices (Lev. 17, 11 ; Heb. 9, 22-25 ; 10, 1-4), especially the paschal lamb 
(Ex.12; John 1, 29; 1 Cor. 5, 7), and generally the whole ritual or 
ceremonial law, and Mosaic worship. 

(2.) Typical events : The sacrifice of Isaac (Heb. 11, 19) ; the elevation 
of the brazen serpent in the wilderness (Num. 21, 4-9 ; John 3, 14) ; the 
redemption of Israel from the bondage of Egypt, and subsequently 
from the captivity of Babylon. 

(3.) Typical persons : Adam as the patriarch of the human family, or 
the representative man (Rom. 5, 14); Melchizedek as a priest-king (Gen. 
14, 17-20; Ps. 110, 4; Heb. 7); Moses as the deliverer and lawgiver of 
Israel (Deut. 18, 18. 19); Joshua as the leader of Israel on their passage 
into Canaan (Heb. 4, 8-10); David as a victorious king (Ps. 2 and 110); 
Solomon as a king of peace (2 Sam. 7, 12-15), and generally all the pro- 
phets, priests, and kings of Israel in their official (not in their personal) 
character. 

7 



70 



JESUS CHRIST. — HIS NAMES. 



Q.ll. John the Baptist is the personal representative of the vjhole Old 
Testament in its direct tendency toward the New dispensation. He com- 
bines in his person the rigor of the law in his ascetic mode of life and 
earnest call to repentance, and the comfort of the promise in his point- 
ing to the Lamb of God which taketh away the sin of the world. He 
immediately preceded Christ, as the dawn of morning precedes the rising 
of the sun, and delighted to decrease, in order that Christ might increase. 
He is in his official character the greatest of those that were born of 
women before Christ, because he stood nearest to Christ ; yet smaller 
than the least in the kingdom of heaven, because he still belonged to 
the preparatory dispensation of Judaism, and stood, during his earthly 
life, merely in the outer court of the Christian salvation. Comp. Matt. 
11. 11. 



XXIII. Jesus Christ,— His Names, 

1. What do you believe concerning Jesus Christ? 

I believe in Jesus Christ, God's only be- 
gotten Son our Lord; who was conceived by 
the Holy Ghost, born of the Virgin Mary: suf- 
fered under Pontius Pilate, was crucified, dead, 
and buried; He descended into hades; the 
third day He rose from the dead ; He ascended 
into heaven ; and sitteth at the right hand of 
God the Father Almighty; from thence He 
shall come to judge the quick and the dead. 

2. What does the name Jesus signify ? 
Jesus means a Saviour. 

3. Why is he so called? 

Because he has saved us from sin and death. 

Ps. 130, 8. He shall redeem Israel from all his iniquities. 

* Matt. 1, 21. She [Mary] shall bring forth a son, and 
thou shalt call his name Jesus: for he shall save his people 
from their sins. 

Luke 1, 31 j 19, 10; Acts 5, 31: 1 Tim. 1, 15. 

4. What does the name Christ signify ? 
Christ, or Messiah, means the Anointed. 

John 1, 41. We have found the Messias, which is, being 
interpreted, the Christ [or, the Anointed]. 



JESUS CHRIST. — HIS NAMES. 



71 



5. Why is he so called? 

Because he was anointed with the Holy Spirit 
to be our perfect and eternal prophet, priest, 
and king. 

Isa. 61, 1. The Spirit of the Lord God is upon me ; because 
the Lord hath anointed me to preach good tidings unto the 
meek. — Comp. Luke 4, 18. 

Luke 3, 22. And the Holy Ghost descended [at the baptism 
of Jesus] in a bodily shape like a dove upon him. 

Acts 10, 38. How God anointed Jesus of Nazareth with the 
Holy Ghost and with power. 

6. Why are you called a Christian f 

Because I am united to Christ by faith, and 
a partaker of his anointing, that I should follow 
his example and become more and more like 
him. 

Acts 11, 26. The disciples [of Jesus] were called Christians 
first at Antioch. 

Eph. 5, 30. We are members of his body, of his flesh, and 
of his bones. 

1 John 2, 20. Ye have an unction from the Holy One, and 
ye know all things. 

1 John 2, 27. The anointing which ye have received of him, 
abideth in you. 

* 1 Pet. 2, 9. Ye are a chosen generation, a royal priest- 
hood, a holy nation, a peculiar people; that ye should show 
forth the praises of him who hath called you out of darkness 
into his marvellous light. 

1 Pet. 2, 21; Rom. 8, 29; 1 John 3, 2; Rev. 2, 5. 

Note. 

Q. 2-4. Jesus and Messiah are from the Hebrew, Christ from the 
Greek. Jesus is the same with Joshua, contracted for Jehoshua or 
Jehoshia, i.e. Jehovah's salvation, Jehovah is Saviour. It is the per- 
sonal name of the Lord given to him by divine command at circum- 
cision, but its meaning was first fulfilled in him, and in him alone. It 
is the sweetest name, a balm to the sinner, a delight to the believer, a 
terror to the devil. Christ is his official name, and is used of him ex- 
clusively. Hence, John 20, 31, "These [signs] are written that ye 
might believe that Jesus is the [promised and long-expected] Christ, 
the Son of God." 



72 



OF THE PERSON OF CHRIST. 



XXIV. Of the Person of Christ. 

1. What do you believe conceiving the person of Christ? 

Jesus Christ is the God-man, or true God 
and true man in one person forever. 

2. Why must he unite the divine and human natures 
in his person? 

That he might be the mediator between God 
and man, and reconcile them. 

* 1 Tim. 2, 5. 6. There is one God, and one mediator "be- 
tween God and men, the man Christ Jesus, who gave himself 
a ransom for all. 

2 Cor. 5, 19. God was in Christ, reconciling the world to 
himself. 

3. How do you prove the true divinity of Christ ? 

From the divine names, the divine attributes, 
the divine works, and the divine honors, of 
Christ. 

* John 1 0, 30. I and my Father are one. 

John 1, 1. In the beginning [i.e. from eternity] was the 
Word [Christ as to his divine nature, comp. v. 14], and the 
Word was with God, and the Word was God [of divine essence]. 

* Col. 2, 9. In Christ dwelleth all the fulness of the God- 
head bodily. 

Col. 1, 15. 16. Who is the image of the invisible God, 
the first-born of every creature ; for by him were all things 
created that are in heaven and that are in earth, visible and 
invisible. 

Heb. 1, 3. Who being the brightness of his [God's] glory, 
and the express image of his person, and upholding all things 
by the word of his power. 

Heb. 1, 16. Let all the angels of God worship him. 

* John 20, 28. Thomas answered and said unto him : My 
Lord and my God. 

1 John 5, 20. This [i.e. his Son Jesus Christ] is the true 
God and eternal life. 

Rev. 17, 14. He is Lord of lords, and King of kings. 



OF THE PERSON OF CHRIST. 



73 



4. How do you prove the true humanity of Christ ? 
From his birth, his growth, his temptation, 

his sufferings, his death and burial. 

* John 1, 14. And the Word [i.e. the eternal, only begotten 
Son of God, or Christ according to his divine nature, comp. v. 
1] was made flesh [assumed human nature, or became man], 
and dwelt among us. 

Heb. 2, 14. As the children [of man] are partakers of flesh 
and blood, he also himself likewise took part of the same. 

Rom. 1, 3. Concerning his Son Jesus Christ our Lord, which 
was made of the seed of David according to the flesh [i.e. his 
visible earthly human nature]. 

Phil. 2, 7. He made himself of no reputation, and took upon 
him the form of a servant, and was made in the likeness of 
men. 

1 Tim. 3, 16. God was manifest in the flesh. 

Comp. Rom. 5, 15 (by one man, Jesus Christ); 8, 3 (in the 
likeness of sinful flesh); 1 Tim. 2, 5 (the man Christ Jesus); 
1 John 4, 2 (Jesus Christ is come in the flesh). 

5. Did Christ become like us in all things? 
Yes : in all things, sin only excepted. 

* Heb. 4, 15. He was in all points tempted like as we are, 
yet without sin. 

6. What do you mean by the sinlessness of Jesus? 
His freedom from original and actual sin, 

and his perfect holiness. 

* John 8, 46. Which of you convinceth me of sin? 

* 2 Cor. 5, 21. He hath made him to be sin for us, who knew 
no sin ; that we might be made the righteousness of God in 
him. 

1 Pet. 2, 22. Who did no sin, neither was guile found in 
his mouth. — Comp. Isa. 53, 9. 

1 J ohn 3, 5. He was manifested to take away our sins ; 
and in him is no sin. 

Heb. 7, 26. Such a high priest became us, who is holy, 
harmless, undefiled, separate from sinners, and made higher 
than the heavens. 

7. Was, then, Christ not tempted like the first Adam? 

Yes : he was tempted by the devil, but he 

7* 



74 



OF THE PERSON OF CHRIST. 



overcame temptation, fulfilled the law, and re- 
vealed righteousness and life. 

Matt. 4, 1-10 (comp. Mark 1, 12. 13; Luke 4, 1-12). 

* Heb. 4, 15. TVe have not a high priest which cannot 
he touched with the feeling of our infirmities ; hut was in all 
points tempted like as we are, yet without sin. — Comp. h, 7-9; 
Luke 22, 28. 

Rom. 5, 18. As by the offence of one [Adam], judgment 
came upon all men to condemnation ; even so by the righteous- 
ness of one [Christ], the free gift came upon all men unto justi- 
fication of life. 

Notes and Hints. 
Q. 3. The principal arguments for the divinity of Christ are — 
(1.) The divine names of Christ. He is called "the Son of God," (not a Son 
simply among others, but the Son in the highest or absolute sense, as he is 
called "the Son of man"), John 6, 69; Matt. 26, 63. 64, and often; 11 the 
only begotten Son of God" John 1, 14; 3, 16; 1 John 4, 9; "Emmanuel" 
i.e. God with us, Matt. 1, 23 (Isa. 7, 14); "Lord," Ps. 110, 1; Acts 1, 21, 
and often; "Lord and God" John 20, 28; " God" John 1,1; "the great 
God and Saviour," Tit. 2, 13; "the true God and eternal life" 1 John 5, 
20 ; " God, blessed forever" Rom. 9, 5 (which refers to the preceding 
" Christ.") 

(2.) Divine attributes of Christ: eternity, John 1, 1 ("in the begin- 
ning," i.e. before the world, comp. v. 3, or, from everlasting) ; 8, 58 
{"Before Abraham ivas, I am"); 17, 5 ("the glory which I had with 
thee before the world was"); Col. 1, 15-17 ; Rev. 1, 8 ("I am Alpha and 
Omega, the beginning and the ending"). Omnipotence, John 3, 35 (" the 
Father loveth the Son, and hath given all things into his hand"); 10, 
30; Matt. 11, 27; 28, 18 {"All power is given unto me in heaven and in 
earth"); John 14, 14; Eph.l, 21; Phil. 3, 21 ("he is able even to subdue 
all things unto himself"): Rev. 1, 8 (" the Almighty"). Omnipresence, 
Matt. 18, 20; 28, 20. Omniscience, John 21, 17 ; Rev. 2, 23. Unchange- 
ableness, Heb. 13, 8. — Comp. in general Col. 1, 19; 2, 9. 

On this point, however, it is necessary to make a qualification or dis- 
tinction. During his state of humiliation, Christ either did not fully 
possess, or did not fully use, those divine attributes of power and 
knowledge which he could lay aside as it were by a moral act of self- 
denial and condescension for our sake and benefit. Thus, he gave 
up his omnipotence and omniscience, and only resumed them in full 
after his exaltation. Hence his declaration: "The Father is greater 
than I," viz. in the state of humiliation, John 14, 28 ; and that he did not 
know the hour of judgment, Mark 13, 32. He actually increased not only 
in age, but also in wisdom, Luke 2. 52, and learned obedience, Heb. 5, 9. 
— Comp. also the next lesson. 

(3.) Divine works : The creation of the world, John 1, 3; Col. 1, 16. 17 ; 
Heb. 1, 2. The redemption, Tit. 2, 4; 1 Cor. 6, 20; 1 Pet. 1, 18. 19. The 
last judgment, John 5, 22; Matt. 25, 31. 32; Rom. 14, 10; 2 Cor. 5, 10. 

(4.) Divine honors : John 5, 23 (" that all men should honor the Son, 
even as they honor the Father"); Phil. 2, 10 ("that at the name of 
Jesus every knee should bow"); Heb. 1, 6 (comp. Ps. 97, 7;) Rev. 1, 6; 
5, 12. 

Q. 4. The human nature of Christ includes a true human body, soul, 
and spirit. All essential attributes and conditions of man are ascribed 



OF THE PERSON OF CHRIST. 



75 



to him. He calls himself with condescending love and sympathy, about 
eighty times in the Gospels, the Son of man (while the apostles generally 
call him the Son of God ), and this term implies both his equality with 
us (Son of man), and his surpassing excellency (the Son of man) as the 
perfect man in whom alone the idea of humanity has been fully realized. 
He assumed our flesh and blood, John 1, 14; Heb. 2, 14; he was born in 
Bethlehem of a woman, Luke 2, 7; Gal. 4, 4; he grew, waxed strong 
in spirit, and increased in wisdom and stature, Luke 2, 40. 52; he passed 
through the different ages of human existence from infancy to boyhood, 
youth, and manhood (with the exception of declining old age, which 
seems incompatible with the idea of the Saviour, who died and rose and 
lives forever in the unbroken vigor and freshness of early manhood) ; 
he was tempted, Matt. 4, 1 ; Heb. 2, 18 ; 4, 15 ; he learned obedience, Heb. 5, 
8 ; he hungered, Matt. 4, 2, and thirsted, John 4, 7 ; 19, 28 ; he was wearied, 
John 4, 6 ; he did eat and drink, Matt. 11, 19 ; he slept, Matt. 8, 14 ; he 
wept tears of sorrow over unbelieving Jerusalem, Luke 19, 41, tears of 
friendship at the grave of Lazarus, John 11, 35, and tears of sympathetic 
anguish in Gethsemane, Luke 22, 44; comp. Heb. 5, 7 (but it is never said 
that he laughed, because this would hardly comport with his dignity 
and solemn mission) ; he was troubled in his soul, John 12, 27, and ex- 
ceeding sorrowful, Matt. 26, 38 ; he shed blood on the cross, John 19, 33. 
34; he suffered and died, 19, 30-34, and Avas buried, 19, 40-42; he had 
flesh and blood even after his resurrection, Luke 24, 39; he retained his 
wounds, John 20, 27 ; he ascended visibly to heaven, Acts 1, 9, and shall 
visibly return, though not in the form of a servant, but in glory, 1, 11 ; 
Matt. 25, 31. 

Q. 6. The perfect sinlessness of Jesus may be proved : 

(1.) By his own history and testimony. For he never said or did any 
thing which he had reason to regret; he never felt himself a sinner or 
asked the forgiveness of God (the petition in the Lord's Prayer : " For- 
give us our debts," is intended for his followers only); he was in no 
need of conversion and regeneration, or even reform and improvement, 
as all other men are, and in the triumphant consciousness of his spot- 
less purity he could boldly challenge his bitter enemies to convict him 
of sin, without fear of the result, John 8, 46. 

(2.) By the testimony of his friends, the apostles and evangelists, 
who from personal observation exempt him from all moral defects and 
pronounce him pure and holy. — (Comp., besides the passages quoted 
above, Acts 3, 16; 1 Pet.l, 19; 3, 18; 1 John 2, 29; 3, 7; Heb. 4, 15.) 

(3.) By the testimony of his enemies, — Pontius Pilate, who, although 
his human judge, representing the majesty of the Roman law, evidently 
trembled before Christ, and washed his hands to be clean of innocent 
blood (Matt. 27, 24 ; Luke 23, 22) ; the rude heathen centurion, who ex- 
claimed under the cross: "Truly this was a righteous man, and the Son 
of God" (Matt. 27, 54; Luke 23, 47); and Judas the traitor, who con- 
fessed, in despair : " I have betrayed innocent blood," (Matt. 27, 4). 

The sinlessness of Christ, viewed under its positive aspect, is absolute 
holiness, or moral perfection, the ideal of human virtue fully actualized, 
perfect love to God and to man, combining all active and passive virtues 
and the opposite graces in full harmony and symmetry. 

The sinlessness of the Saviour, contrasted with the sinful world, is 
the one absolute exception to the universal rule, a miracle in history, 
raising him far above all other men, and can only be fully accounted 
for by the indwelling of the fulness of the Godhead in him. 



76 THE TWO STATES OF CHRIST. 



XXV. The Two States of Christ. 

1. What are the two states or conditions in the history 
of Christ? 

The state of humiliation, and the state of 
exaltation. 

Phil. 2, 5-11.— Comp. 2 Cor. 8, 9 ; Eph. 4, 9. 10 ; Heb. 2, 
9-11. 

2. What do you mean by the humiliation of Christ ? 
From infinite love to us, he freely laid aside 

his divine glory and majesty, and took upon 
himself the form of a servant. 

3. What belongs to the state of humiliation? 
Christ's conception and birth, his passion 

and death, his burial, and descent into hades. 

4. What do you mean by the exaltation of Christ ? 
After completing the work of redemption, 

he returned to the full possession of his eternal 
divine glory, and raised human nature to a 
share in this glory. 

John 17, 5. 0 Father, glorify thou me with thine own self, 
with the glory which I had with thee before the world was. 

John 17, 24. Father, I will that they also, whom thou hast 
given me, be with me where I am ; that they may behold my 
glory, which thou hast given me. 

5. What are the stages of his exaltation? 

His resurrection, his ascension, his sitting 
at the right hand of God, and his return to 
judgment. 

6. What do you learn from the two states of Christ? 
That I should follow my Saviour in the path 

of humility and self-denial, so that I may 



BIRTH AND CHILDHOOD OF JESUS. 77 



become partaker also of his divine glory and 
majesty, 

* Phil. 2, 5-7. Let this mind be in you, which was also in 
Christ Jesus: who, being in the form of God, thought it no 
robbery to be equal with God, but made himself of no repu- 
tation, and took upon himself the form of a servant. 

2 Tim. 2, 11. 12. If we be dead with Christ, we shall also 
live with him ; if we suffer, we shall also reign with him. 

Matt. 5, 11. 12; Rom. 8, 17; 2 Cor. 4, 10 ; 1 Pet. 4, 13; 
Rev. 3, 21. 



XXVI. Birth and Childhood of Jesus. 

1. What do you believe concerning the birth of 
Jesus f 

He was .conceived by the power of the Holy 
Spirit, and born of the Virgin Mary, of the 
house of David, a true man, yet without sin. 

* Luke 1, 35. And the angel [Gabriel] answered and said 
unto her [Mary] : The Holy Ghost shall come upon thee, and 
the power of the Highest shall overshadow thee : therefore 
also that holy thing which shall be born of thee, shall be 
called the Son of God. 

Matt. 1, 18; John 1, 14; Gal. 4, 4; Heb. 2, 14. 15; 1 Tim. 
3*16. 

2. Why did the eternal Son of God take up our 
human nature into fellowship with his divine person f 

In order that he might live, suffer, die, and 
rise again for us, and thus accomplish in our 
nature the redemption of man. 

* Gal. 4, 4. 5. When the fulness of the time was come, 
God sent forth his Son, made of a woman, made under the 
law, to redeem them that were under the law, that we might 
receive the adoption of sons. 

Matt. 20, 28; Tit. 2, 14; Heb. 9, 12. 

3. When was Jesus born? 

During the reign of Augustus, the Roman 

7* 



78 BIRTH AND CHILDHOOD OF JESUS. 

emperor, and Herod the Great, the king of 
the Jews. 

Luke 2, 1 ; Matt. 2, 1. 

4. Where was Jesus born ? 

In a stable at Bethlehem in Judea. 

Micah 5, 2 ; Matt. 2, 1 ; Luke 2, 4. 7. 12. 

5. Why was Jesus born in such poverty f 

That by his poverty he might make us rich, 
and draw even the humblest to himself. 

* 2 Cor. 8, 9. Ye know the grace of our Lord Jesus Christ, 
that, though he was rich, yet for your sakes he became poor, 
that ye through his poverty might be rich. — Comp. Luke 
9, 58. 

6. What did the angels in heaven do at the birth of 
Jesus ? 

They rejoiced, and sang : " Glory to God in 
the highest, and on earth peace, good will 
toward men." 

Luke 2, 14. 

7. What else happened at the birth of Jesus f 

The Jewish shepherds from the fields, and 
the heathen sages from the East, came and 
worshipped the child in the manger. 

Luke 2, 15-20 j Matt. 2, 1-11. 

8. What occurred on the eighth day after Christ 9 s 
birth ? 

He»was circumcised according to the custom 
of the Jews, and called Jesus. 

Luke 2, 21 j Matt. 1, 21. (Gen. 17, 22.) 

9. What do you know of the childhood of Jesus? 
When he was twelve years old, he sat in 



PUBLIC LIFE AND WORK OF CHRIST. 79 



the temple of Jerusalem, in the midst of the 
doctors, both hearing them and asking them 
questions, and had his chief delight in religion. 

Luke 2, 46-49. 

10. What else is reported of Jesus in his youth f 
That he was subject to his parents, and 

increased in wisdom, and stature, and in favor 
with Grod and men. 

Luke 2, 51. 52 j Heb. 5, 8. 

11. What benefit do you derive from the birth and 
childhood of Jesus f 

He has redeemed our birth and childhood, 
and consecrated it to God, and has left to all 
children a perfect pattern of obedience and 
piety. 

Notes and Hints. 

Q. 5. The poverty and humility of Christ's birth were continued 
through his whole life on earth, since he had not where to lay his head 
(Luke 9, 58 ; Matt. 8, 21), and was supported by the benevolence of a 
few pious females (Luke 8, 3) ; the scanty purse being in the hands of 
a thief (John 12, 6). It was a part of his merciful condescension and 
humiliation for our elevation. But the poverty of his birth was, never- 
theless, accompanied by glorious circumstances, the praises of angels in 
heaven, the adoration of the shepherds of Israel, and of the wise men 
from the distant East. The glory of the only begotten of the Father 
shone already from the infant in the manger, foreshadowing the mystery 
of the union of the divine and human, which was to unfold itself more 
and more in his life and work. 

Q. 6. This is the so-called Gloria in excelsis, which ever since, in its 
original and amplified forms, resounds throughout Christendom in 
every tongue. 



XXVII. Public Life and Work of Christ. 

1. Where and how did Jesus grow up f 
At Nazareth in Galilee, in poverty and 
humility, as the son of a carpenter. 



80 PUBLIC LIFE AND WORK OF CHRIST. 

Matt. 2, 23. And he came and dwelt in a city called 
Nazareth. 

Matt. 13, 55. Is not this the carpenter's son ? Is not his 
mother called Mary ? 

Mark 6, 3 ; Luke 2, 39 ; John 1, 45. 46 ; 6, 42. 

2. What took place before he commenced his public 
ministry ? 

He was baptized in Jordan by John the 
Baptist. 

Matt. 3, 13-17; Luke 3, 21. 22; John 1, 32. 33. 

3. Why was he baptized? 

That he might fulfil all righteousness, and 
be solemnly consecrated to his public ministry. 

Matt. 3, 15. 

4. What happened at the baptism of Jesus? 

The Holy Ghost descended upon him like a 
dove, and a voice from heaven said, " This is 
my beloved Son, in whom I am well pleased." 

5. What followed after the baptism of Jesus? 

He was tempted by the devil in the wilder- 
ness, as Adam and Eve were tempted in para- 
dise, but lie overcame the temptation. 

Matt. 4, 1-11; Mark 1, 12 ff; Luke 4, Iff.— Comp. Lesson 
XXIV., Q. 7. 

6. When did Christ enter upon his public ministry ? 
In the thirtieth year of his age. 

Luke 3, 23. (Comp. Numb. 4, 3. 35, 39. 43. 47.) 

7. How long did his public life last? 
About three years. 

8. Wherein did it consist? 

He called and trained twelve apostles, taught 



THE PUBLIC LIFE AND WORK OF CHRIST. 81 



the purest doctrine, and confirmed it by the 
holiest life, and by many miracles of power 
and mercy. 

Matt. 10, 1-4; Mark 3, 14-19.— Matt. 4, 23; Luke 8, 1; 
John 18, 20, and the whole evangelical history. 

9. What was the design of Christ? 

To found the kingdom of heaven on earth, 
which was to embrace the whole human family, 
and to last forever. 

Matt. 8, 11; 16, 18. 19 ; 21, 43 ; 24, 14 ; 28, 19 ; John 4. 21- 
24; 10, 16; 18, 36. 37. 

10. By what means was Christ's kingdom to be founded 
and promoted f 

Not by force, or any carnal weapons, but 
by spiritual and moral means, even his passion 
and death. 

John 18, 36. My kingdom is not of this world: if my 
kingdom were of this world, then would my servants fight, 
that I should not be delivered to the Jews ; but now is my 
kingdom not from hence. 

2 Cor. 10, 4. The weapons of our warfare are not carnal, 
but mighty through God. 

Acts 14, 22. We must through much tribulation enter into 
the kingdom of God. 

John 6, 15; 12, 24. 25. 32; Matt. 10, 38 ; 16, 21-25; 26, 51- 
53; Luke 12, 14; 22, 28-30; 2 Tim. 2, 11. 12. 

11. Of what benefit is the public life of Christ to 
you? 

It is an exemplar of the highest piety and 
virtue, or of perfect love to God and man, for 
our imitation. 

John 12, 26. If any man serve me, let him follow me. 

John 13, 15. I have given you an example, that ye should 
do as I have done to you. 

John 15, 10; Matt. 20, 27. 28; Luke 9, 23; Phil. 2, 5; Col. 
3, 13 ; 1 John 2, 6 ; 3, 16 ; 1 Pet. 2, 21. 

8 



82 THE PUBLIC LIFE AND WORK OF CHRIST. 



Notes and Hints. 

Q. 1. Joseph was. of course, only the foster-father of Jesus ; hut the 
Jews, who knew nothing of the mystery of the supernatural conception, 
regarded him as the real father. From Mark 6, 3, where Jesus is called 
" the carpenter" (not only " the carpenter's son," as in several other 
passages), it would appear that he actually took part in his father's 
trade," and thus dignified and ennobled even the humblest manual labor. 
Justin Martyr, in the beginning of the second century, says that Jesus 
performed the labors of a carpenter, and made ploughs and yokes. St. 
Paul also, in accordance with a Jewish custom, united a trade with his 
spiritual labors, being a tent-maker, Acts 18, 3. 

Jesus attended the Jewish synagogue at Nazareth on sabbath-days 
(Luke 4, 16), and the temple of Jerusalem on high festivals (Luke 2, 42 ff), 
and was brought up under the influence of pious parents, the works of 
nature, and the Scriptures of the Old Testament ; but he did not receive 
a learned education, and can be classed neither with the school-trained 
nor with the self-trained or self-made men. Hence the astonishment 
of the Jews : " How knoweth this man letters, having never learned?" 
(John 7, 15; comp. Mark 6, 2). His wisdom proceeded from no human 
or natural source, but directly from God, and surpassed all the learning 
and wisdom which human instruction and study can impart. He taught 
the world with authority, as one who was under no obligations to it, 
and who came out from God as the light of the world, and the truth 
itself in personal form. 

Q. 5. The threefold temptation of Christ in the wilderness — the 
symbol of the moral ruin of the race after the fall — is the counterpart 
of the temptation of Adam in paradise, — the abode of original inno- 
cence and happiness. It was the Messianic probation, as the baptism 
in Jordan was the Messianic inauguration, and is an example to us 
how to overcome all temptation to sin, by the word of God. The 
temptation, however, ran through the whole earthly life of Jesus, and 
culminated in the agony of Gethsemane and on the cross, where it was 
completely broken. — Comp. Luke 22, 28; Heb. 4, 15; 5, 7-9. 

Q. 7. This view of the duration of the public ministry, which was 
prevalent in the early Church, is based upon the arrangement of John's 
Gospel according to three or four passovers during that ministry, and 
on Luke 13, 7, where the " three years" seem to contain an allusion to 
the time during which Christ addressed the unfruitful fig-tree, i.e. the 
Jewish nation. 

Q. 9 and 10. The kingdom which Jesus came to found differs from all 
human schemes and institutions by its spiritual character, its universal 
extent, its eternal duration, and the spiritual mode of its establishment 
and promotion. The mere conception of such a design, which never 
entered the imagination of man before, forms a strong argument for 
his divine mission and character. Napoleon is reported to have said 
on St. Helena: "Alexander, Caesar, Charlemagne, and myself founded 
empires on force, and they perished ; Jesus of Nazareth alone, a cruci- 
fied Jew, founded his kingdom on love ; and at this hour millions of 
men would die for him." The history of the world before Christ pre- 
pared the way, and the history of the world since his coming, must sub- 
serve the spread and final triumph of this kingdom of truth and love 
and peace. 



THE PASSION AND DEATH OF JESUS. 83 



XXVIII. The Passion and Death of Jesus. 

1. When did Jesus suffer? 

During the whole time of his life on earth. 

2. What did he suffer ? 

Poverty and sorrow, and the hatred and 
opposition of the ungodly world. 

Isa. 53, 3, He is despised and rejected of men; a man of 
sorrows, and acquainted with grief. 

Heb. 12, 3. Consider him that endured such contradiction 
of sinners against himself. 

Luke 9, 58 ; John 15, 18. 20 • Matt. 2, 13 j 9, 36 ; 10, 25 ; 15, 
16 j Luke 12, 50 ; 19, 47, etc. 

3. When did he suffer most? 

At the end of his earthly life, in the garden 
of Grethsemane, before Caiaphas and Pontius 
Pilate, and on the cross. 

The history of the Passion, Matt. 26 and 27 ; Mark 14 and 
15; Luke 22 and 23 ; John 18 and 19. 

4. What did he suffer there t 

He suffered unutterable pains in body and 
soul, and bore the guilt of the whole w^orld. 

5. Name the chief events of his passion. 

He was betrayed by Judas, taken prisoner, 
denied by Peter, dragged before the Jewish 
and heathen tribunals, mocked, scourged, 
crowned with thorns, unjustly condemned, and 
crucified between two malefactors. 

6. What death did Christ die f 

The most painful and ignominious death of 
the cross. 



84 THE PASSION AND DEATH OF JESUS. 



7. How did lie suffer all this ? 

Like an innocent lamb, with the greatest 
meekness, patience, and resignation to the will 
of God. 

* Isa. 53, 7. He was oppressed, and he was afflicted, yet 
he opened not his mouth : he is brought as a lamb to the 
slaughter, and as a sheep before her shearers is dumb, so he 
openeth not his mouth. — Comp. Matt. 26, 63 ; 27, 12. 14. 

* Matt. 26, 39. 0 my Father, if it be possible, let this cup 
pass from me : nevertheless, not as I will, but as thou wilt. 

1 Pet. 2, 23. Who, when he was reviled, reviled not again ; 
when he suffered, he threatened not. 

8. Why did Christ thus suffer and die? 

Not for his sake, but in our stead, and for 
our benefit, out of free and boundless love. 

* Isa. 53, 4. 5. Surely he hath borne our griefs, and carried 
our sorrows. . . . He was wounded for our transgressions, he 
was bruised for our iniquities : the chastisement of our peace 
was upon him ; and with his stripes we are healed. 

Matt. 26, 28. This is my blood of the New Testament [or 
covenant], which is shed for many [as opposed, not to all, but 
to feic] for the remission of sins. 

* 2 Cor. 5, 21. God made him to be sin for us, who knew 
no sin ; that we might be made the righteousness of Ood in 
him. 

John 1, 29 j 10, 12; 15, 13; Matt. 20, 28; Rom. 5, 8. 15; 
Heb. 9, 22. 

9. What benefit do you derive from Christ's passion 
and death f 

He has redeemed us from the guilt and 
power of sin, and reconciled us to God. 

* John 1, 29. Behold the Lamb of G-od, which taketh 
away the sin of the world. 

1 Cor. 15, 3. Christ died for our sins. 

* 2 Cor. 5 r 19. God was in Christ reconciling the world 
unto himself, not imputing their trespasses unto them. 

Gal. 3, 13. Christ hath redeemed us from the curse of the 
law, being made a curse for us. 

* 1 John 1, 7. The blood of Jesus Christ his Son cleanseth 
us from all sin. 



THE PASSION AND DEATH OF JESUS. 85 



1 John 2, 2; Rom. 5, 8-10; Col. 1, 20; 1 Pet. 2, 24; Heb. 
2, 14. 15; Rev. 1, 5. 

10. What other benefit do you derive from it f 

He has left us a perfect example of gentle- 
ness, meekness, and patience under suffering. 

* 1 Pet. 2, 21. Christ suffered for us, leaving us an exam- 
ple, that ye should follow his steps. 

Heb. 12, 2 ; John 13, 15 ; Phil. 2, 5 ; 1 John 2, 6. 

11. What should you learn from Christ' s passion t 
To be forever thankful to him, and to live 

no longer unto sin, but unto him only who died 
for us. 

Gal. 2, 20. I am crucified with Christ : nevertheless I live; 
yet not I, but Christ liveth in me : and the life which I now 
live in the flesh I live by the faith of the Son of God, who 
loved me, and gave himself for me. 

* 2 Cor. 5, 15. He died for all, that they which live should 
not henceforth live unto themselves, but unto him which died 
for them and rose again. 

* Gal. 6, 14. God forbid that I should glory, save in the 
cross of our Lord Jesus Christ, by whom the world is crucified 
unto me, and I unto the world. 

Rom. 6, 6; 14, 7-9 ; Gal. 5, 24; 1 Cor. 2, 2; 1 Pet. 4, 1. 2. 

Notes and Hints. 
Q. 5. The succession of events in the history of the Passion from 
Thursday evening till Friday evening (probably on the 6th and 7th 
days of April) : 

1. The celebration of the Jewish passover. The emulation of the 
disciples, and the washing of feet. The institution of the Lord's 
Supper. Thursday evening. 

2. The parting discourses and the intercessory prayer, John 14 to 17. 
Before midnight. 

3. The crossing of Cedron, and the agony in the garden of Gethse- 
mane. About midnight. 

4. Tbe kiss of Judas. The imprisonment. The flight of the disciples. 
Jesus before Annas. The denial of Peter. After midnight. 

5. Jesus before Caiaphas and the Sanhedrim. 

6. Jesus before Pontius Pilate, the Roman governor, and Herod, the 
king, then again before Pilate. About three o'clock on Friday morning. 

7. The scourging, the crowning with thorns, and the condemnation 
to death. At six o'clock. 

8. The carrying of the cross on the way to Golgotha outside of the 
city. 

9. The crucifixion about nine o'clock [or the third hour, according to 

8* 



86 



THE BURIAL OF CHRIST. 



the Jewish mode of counting from sunrise (six o'clock) to sunset, 
Mark 15, 25, with whom Matthew and Luke correspond. The sixth 
hour in John 19, 14, being the hour when the sentence of death was 
pronounced (No. 7), must be understood of the Roman mode of count- 
ing from midnight to midnight, i.e. six o'clock in the morning. Christ, 
therefore, hung on the cross six (not three) hours]. The two thieves. 
Mary and John. The seven words on the cross. The darkness from 
twelve to three o'clock p.m. 

10. The death of Christ at three o'clock, p.m. The piercing of his side. 
The descent from the cross, and the burial, on Friday evening. 

Q. 6. Crucifixion was one of the most painful and disgraceful modes 
of death. It was unusual among the Jews, and applied by the Romans 
(till Constantine the Great) only to slaves and gross criminals, as 
rebels and highway-robbers. Cicero calls it the most cruel and abomi- 
nable punishment (cruelissimum teterrimumque supplicium). The 
cross consisted of two pieces of wood, generally put together in the 
form of a J. The longer beam was planted in the earth, and provided 
with a prominence in the middle for the body to rest upon. The victim 
was first undressed, the arms tied with ropes to the cross-beam, the 
hands fastened with iron nails, the feet tied or nailed to the upright 
post.* In this unnatural and immovable position of the body, he 
suffered intensely from thirst, hunger, inflammation of the wounds, 
and deep anguish in consequence of the rushing of the blood towards 
the head. Death followed slowly from loss of blood, thirst and hunger, 
gradual exhaustion, and stiffening of the muscles, veins, and nerves. 
The sufferers lingered generally twelve hours, — sometimes, according to 
the strength of their constitution, to the second or third day. The 
bodies were left hanging on the cross until they decayed or Avere de- 
voured by birds. But the Jews were accustomed to take them down 
and bury them. 



XXIX, The Burial of Christ, and his 
Descent into Hades. 

1. What took place after the death of Jesus ? 

His body was laid in a new sepulchre in a 
garden, by his disciples, Joseph of Arimathea, 
and Nicodenius, but did not see corruption. 

John 19, 38-42; Mark 15,43-46; Luke 23, 52. 53; Matt. 
27, 66; Acts 13, 29; 1 Cor. 15,4; Isa. 53,9; Ps. 16, 10.— Coinp. 
Acts 2, 31. 

2. What does the burial of Clirist teach you f 
That he truly died, and completed the full 

measure of man's lot on earth. 



THE BURIAL OF CHRIST. 



87 



3 . What comfort do you derive from the burial of Jesus f 
That he has taken away the terrors from 

the grave, and consecrated it for believers, so 
that their bodies sleep in Jesus in the hope of 
a blissful resurrection. 

* Phil. 1, 21. To me to live is Christ, and to die is gain. 

* Rev. 14, 13. Blessed are the dead which die in the Lord 
from henceforth : Yea, saith the Spirit, that they may rest 
from their labors ; and their works do follow them. 

Comp. Rom. 6, 4; John 12, 24; 2 Tim. 1, 10 ; 1 Thess. 4, 
14 (them which sleep in Jesus) ; Isa. 57, 2 ; Ps. 16, 10. 

4. But where was the soul of Christ while his body 
rested in the grave f 

He descended into hades ; that is, the lower 
world, or the region of the dead. 

Luke 23, 43. And Jesus said unto him [the penitent thief] : 
V erily, I say unto thee, To-day thou shalt be with me in para- 
dise. [Comp. "Abraham's bosom," Luke 16, 22. 23.] 

Acts 2, 31. He [David], seeing this before, spake of the 
resurrection of Christ, that his soul was not left in hell [lite- 
rally, hades, where he was, but was not left], neither his flesh 
did see corruption. 

1 Pet. 3, 18. 19. For Christ also hath once suffered for sins, 
the just for the unjust, that he might bring us to God, being 
put to death in the flesh, but quickened by the spirit [lite- 
rally, being put to death, indeed, in flesh, but quickened in 
spirit] : by which [spirit, or rational soul] also he went and 
preached unto the spirits [departed souls] in prison. 

Eph. 4, 9. Now that he ascended, what is it but that he 
also descended first into the lower parts of the earth ? 

Comp. Ps. 16, 8 j Acts 2, 27 ; Rom. 10, 7 \ Phil. 2, 10 ; 1 Pet. 4, 6. 

5. For what purpose did Christ descend into hades? 

In order to announce the w^ork of redemp- 
tion to those who died before his coming, and 
to triumph over the powers of hell. 

1 Pet. 4, 6. For this cause was the gospel preached also to 
them that are dead, that they might be judged according to 
men in the flesh, but live according to God in the spirit. — 
Comp. 3, 19. 20. 



88 THE RESURRECTION OF CHRIST. 



Eph. 4, 8. He led captivity captive. — Comp. Col. 2, 15. 
Rev. 1, 18. I have the keys of hell [hades] and of death. 

6. What comfort do you derive from this fact? 

That Christ has delivered us from the 

terrors of hell and the power of the devil. 

* 1 Cor. 15, 55. 57. 0 death, where is thy sting ? 0 grave 
[or, hell, hades], where is thy victory ? . . . Thanks be to God, 
which giveth us the victory through our Lord Jesus Christ. 

Heb. 2, 14. 15 ; Rev. 1, 18 ; Hosea 13, 14. 



XXX. The Resurrection, and Ascension of 
Christ. 

1. What does the Bible teach concerning the resur- 
rection of Christ ? 

On the third day after his crucifixion, Christ 
rose from the grave with his glorified body, by 
his own powder, as the conqueror of death, and 
the prince of life, and appeared repeatedly to 
his disciples. 

The history of the resurrection and the manifestations of 
the risen Redeemer: Matt. 28 ; Mark 16,- Luke 24; John 20 
and 21; 1 Cor. 15, 1 ff.— Comp. also John 2, 19; 10, 17. 18, 
where the resurrection is represented as the act of his own 
divine power, which is identical with the power of the Father. 

2. What is the import of this event ? 

By his resurrection, Christ completed the 
work of redemption, brought life and immor- 
tality to light, and gave us a sure pledge of 
our blessed resurrection. 

* John 11, 25. I am the resurrection, and the life : he that 
believeth in me, though he were dead, yet shall he live. 

John 14, 19. Because I live, ye shall live also. 

* Rom. 4, 25. Jesus was delivered for our offences, and 
was raised again for our justification. 



THE ASCENSION OF CHRIST. 



89 



2 Tim. 1, 10. Jesus Christ hath abolished death, and hath 
brought life and immortality to light through the gospel. 

Acts 2, 32-36; 4, 10-12; 5, 30. 31; Rom. 1,4; 8, 11; Col. 
2, 12. 13; 1 Cor 15, 20-22. 54-57; 1 Pet. 1, 3. 4; Job 
19, 25. 

3. How should this faith move you? 

To arise from the sleep of sin, and to walk 
with Christ in newness of life. 

* Eph. 5, 14. Awake, thou that sleepest, and arise from the 
dead, and Christ shall give thee light. 

Rom. 6, 4. Like as Christ was raised up from the dead by 
the glory of the Father, even so we also should walk in new- 
ness of life. 

4. What do you believe concerning the ascension of 
Christ? 

Forty days after his resurrection, Christ 
visibly ascended to heaven from Mount Olivet, 
in the presence of the apostles, and sat down 
at the right hand of God. 

The historv of the ascension, see Mark 16, 19 ; Luke 24, 50. 
51; Acts 1, 3. 9-11.— Comp. John 14, 2. 3; Eph. 4, 8. 10; 
1 Pet. 3, 22 ; Heb. 9, 24. 

5. Is Christ, then, absent from us on earth? 
Certainly not ; he is always invisibly present 

with his people by his word and Spirit, in the 
full power of his mediatorial life and work, to 
the end of the world. 

* Matt. 28, 20. Lo, I am with you alway, even unto the 
end of the world. 

p Matt. 18, 20. Where two or three are gathered together 
in my name, there am I in the midst of them. 

Eph. 1, 23. The church is his body, the fulness of him that 
filleth all in all. 

6. What should the ascension of Christ teach you? 
To seek those things which are above, so 



90 CHRIST AT THE RIGHT HAND OF GOD. 



that we may become partakers at last of his 
heavenly glory. 

* Col. 3, 1. 2. If ye then be risen with Christ, seek those 
things which are above, where Christ sitteth on the right hand 
of God. Set your affection on things above, not on things on 
the earth. 

Phil. 3, 20. Our conversation is in heaven, from whence 
also we look for the Saviour, the Lord Jesus Christ. 

John 17, 24. . Father, I will that they also, whom thou hast 
given me, be with me where I am ; that they may behold my 
glory which thou hast given me. 



XXXI, Christ's Sitting at the Eight Hand 
of God, and His Eeturn to Judgment, 

1. What do you mean by saying: "He sitteth at the 
right hand of God" ? 

That Christ, as the God-man, has part in 
the eternal glory and almighty power of God. 

Mark 16, 19. He was received up into heaven, and sat on 
the right hand of God. 

* Matt. 28, 18. All power is given unto me in heaven and 
on earth. 

1 Pet. 3, 22. Christ is gone into heaven, and is on the 
right hand of God ; angels and authorities and powers being 
made subject unto him. 

Matt. 26, 64: Eph. 1, 20-23; Phil. 2, 9; Heb. 1, 3; 12, 2. 

2. What is the work of Christ in heaven f 

He rules and keeps his Church as a mighty 
King, and he intercedes for us as a merciful 
High-priest. 

1 Cor. 15, 25. Christ must reign, till he hath put all ene- 
mies under his feet.— Ps. 110, 1 ; Heb. 1, 13 j Eph. 1, 20-23 ; 
Rev. 11, 15. 

Rom. 8, 34. Christ is at the right hand of God, who also 
maketh intercession for us. — Heb. 7, 25 : 1 John 2, 1. 
Compare the next lesson. 



CHRIST AT THE RIGHT HAND OF GOD. 91 



3. What comfort do you derive from this faith? 

That at all times, even in tribulation and per- 
secution, we are sure of the almighty protection 
of our Saviour, who rules and overrules all 
things for our good, and will take us up at last 
to himself in heaven. 

* John 16, 33. In the world ye shall have tribulation : but 
be of good cheer ; I have overcome the world. 

John 10, 28 ; Rom. 8, 28. 31-39 ; Rev. 3, 21. 

4. What does the Bible teach concerning the second 
coming f 

On the last day, Christ will appear in great 
power and glory, raise the dead, and judge the 
world in righteousness. 

* Matt. 25, 31. 32. When the Son of man shall come in his 
glory, and all the holy angels with him, then shall he sit upon 
the throne of his glory ; and before him shall be gathered all 
nations. — Comp. v. 32-46. 

Acts 10, 42. Christ was ordained of Qod to be the judge 
of quick and dead. 

Rev. 1, 7. Behold, he cometh with clouds ; and every eye 
shall see him, and they also which pierced him : and all kin- 
dreds of the earth shall wail because of him. 

Acts 17, 31. He will judge the world in righteousness. 

Matt. 26, 64 ; John 5, 27-29; Acts 1, 11; 2 Cor. 5, 10; 

1 Thess. 4, 16: 2 Tim. 4, 1 ; 2 Pet. 3, 10-13; 1 John 3, 2; 
Rev. 3, 3; 6, 16. 17; 20, 12. 

5 . What will he judge f 

The thoughts, words, and deeds of men. 

1 Cor. 4, 5. The Lord will bring to light the hidden things 
of darkness, and will make manifest the counsels of the 
hearts. 

Matt. 12, 36. 37. Every idle word that men shall speak, 
they shall give account thereof in the day of judgment. For 
by thy words thou shalt be justified, and by thy words thou 
shalt be condemned. 

Rom. 2, 6. God will render to every man according to his 
deeds.— Comp. Prov. 24, 12; Rev. 2, 23; 20, 12; 22, 12; 

2 Cor. 5, 10. 



92 CHRIST AT THE RIGHT HAND OF GOD. 



6. How will lie hold judgment ? 

He will separate the righteous from the 
wicked, bring to light all their works, and 
award everlasting life and everlasting punish- 
ment. 

Matt. 25, 32. 33. He shall separate them one from another, 
as a shepherd divideth his sheep from the goats : and he shall 
set the sheep on his right hand, but the goats on the left. 

Matt. 25, 46. And these [those on the left hand] shall go 
away into everlasting punishment : but the righteous into life 
eternal. 

* 2 Cor. 5, 10. We must all appear before the judgment- 
seat of Christ ; that every one may receive the things done in 
his body, according to that he hath done, whether it be good 
or bad. 

John 5, 29. And they shall come forth; they that have 
done good, unto the resurrection of life : and they that have 
done evil, unto the resurrection of damnation. 

7. Do we knoiu the time of the second coming of 
Christ? 

No ; God alone knows the day and the hour 
when the Son of man shall come. 

* Matt. 24, 44. Therefore be ye also ready : for in such an 
hour as ye think not, the Son of man coineth. 

Mark 13, 32. But of that day and that hour knoweth no 
man, no, not the angels which are in heaven, neither the Son 
[in the days of his humiliation], but the Father. 

1 Thess. 5, 2. The Lord so cometh as a thief in the night 
[i.e. unexpectedly]. 

Luke 12, 40 ; 21, 34-36; 2 Pet. 3, 10; Rev. 3, 3 ; 16, 15. 

8. What should you do, therefore? 

We should always watch, and be ready for 
the great day of judgment. 

* Matt. 25, 13. Watch, therefore, for ye know neither the 
day nor the hour wherein the Son of man cometh. 

Luke 12, 37. Blessed are those servants, whom the Lord 
when he cometh shall find watching. 

Mark 13, 33-37 ; Luke 12, 35-40 ; 21, 34-36, and the parable 
of the ten virgins'. Matt. 25, 1-13. 



THE THREEFOLD OFFICE OF CHRIST. 93 



9. Need the pious be afraid of that day? 

No ; to the ungodly it will indeed be a day 
of terror, but to the godly, a day of joy and 
complete redemption. 

Luke 23, 30. Then shall they begin to say to the mountains : 
Fall on us ! and to the hills : Cover us ! — Comp. Rev. 6, 16. 17 ; 
9, 6. 

Luke 21, 28. And when these things begin to come to pass, 
then look up, and lift up your heads ; for your redemption 
draweth nigh. 

Rev. 22, 20. He which testifieth these things saith : Surely 
I come quickly. Amen. Even so, come, Lord Jesus ! 



XXXII. The Threefold Office and Work of 
Christ. 

1. What are the three offices of Christ? 
He is our Prophet, Priest, and King. 

2. Were there such offices before Christ? 

Yes : there were prophets, priests, and 
kings in the Jewish dispensation, who were 
types and forerunners of Christ. 

3. How is Christ distinguished from them? 
Christ unites all these offices in one person, 

and is the last and perfect Prophet, Priest, 
and King of redeemed humanity, forever. 

4. What do you mean by the prophetical office of 
Christ ? 

Christ is the light of the world, and the 
truth itself, and has fully revealed to us the 
will and counsel of God by his doctrine and 
example. 

* John 8, 12. I am the light of the world: he that 
9 



94 THE THREEFOLD OFFICE OF CHRIST. 



followeth me shall not walk in darkness, but shall have the 
light of life. 

* John 14, 6. I am the way, the truth, and the life : no 
man cometh unto the Father, but by me. 

John 15, 15. All things that I have heard of my Father I 
have made known unto you. 

Col. 2, 3. In Christ are hid all the treasures of wisdom and 
knowledge. 

John 1, 18: 4, 14; 6, 14 (comp. Deut. 18, 18. 19); 17, 6 ; 
Matt. 7, 29; 11, 27. 

5. What belongs to his prophetical office? 
His doctrine, prophecies, and miracles. 

6. What do you mean by the priestly office of Christ? 
Christ has reconciled us to God forever by 

his own perfect sacrifice on the cross, and 
intercedes continually for us at the right hand 
of the Father, as our eternal High-priest. 

Heb. 5, 6. Thou art a priest forever, after the order of 
Melchizedek. (Ps. 110, 4.) 

* Heb. 10, 14. By one offering he hath perfected forever 
them that are sanctified. — Comp. Matt. 20, 28; Rom. 3, 24. 25; 
5, 8: 8, 3 ; Gal. 3, 13; 2 Cor. 5, 21. 

* 1 John 2, 1. If any man sin, we have an advocate with 
the Father, Jesus Christ the righteous : and he is the propitia- 
tion for our sins ; and not for ours only, but also for the sins 
of the whole world.— Comp. Rom. 8, 34; Heb. 7, 24. 25; 9, 24. 

Comp. also Lesson XXVIII. 

7. What do you mean by the kingly office of 
Christ? 

Christ is the head of the Church in heaven 
and on earth, ruling it by his word and Spirit, 
protecting it against all enemies, and directing 
all things for his glory and the good of his 
people. 

* Luke 1, 33. And he shall reign over the house of Jacob 
forever ; and of his kingdom there shall be no end. 

1 Cor. 15, 25. He must reign, till he hath put all enemies 
under his feet. 



OF THE HOLY SPIRIT. 



95 



Ps. 110, 1; John 18, 36. 37; Matt. 28, 18; Eph. 1, 22. 23; 
4, 15 ; 5, 23 (" Christ is the head of the church") ; Phil. 2, 11 ; 
Rom, 8, 28; 1 Pet. 3, 22; 2 Pet. 1, 11 ; Dan. 2, 44; 7, 14. 27; 
Rev. 11, 15. 

Notes and Hints. 

Q. 4. A prophet is a divinely inspired and commissioned teacher who 
proclaims the secret counsel of God, and generally also foretells future 
events connected with his kingdom. Christ, however, did not only 
hear witness to the truth, hut he is the personal truth itself. He alone 
could say : " I am the light of the world," " I am the truth." From 
the mouth of any other man — even a Moses, or a St. Paul — such a decla- 
ration would be at once set down as a certain indication either of mad- 
ness or blasphemy. 

Q. 5. The doctrine of Christ is the self-manifestation of his person as 
the truth, a testimony concerning himself, and his relation to the 
Father and to the world, and the nature and laws of his kingdom. — 
Compare especially the Sermon on the Mount (the legislation of the 
New Testament from the mount of beatitudes), Matt. 5-7 ; the parables, 
Matt. 13; Luke 15, etc., and his parting discourses in John 13-17. All 
his words are spirit and life. John 6, 63. — The prophecies of Christ 
relate to his passion, death, and resurrection, the sending of the Holy 
Spirit, the destruction of Jerusalem, and the final judgment. — Comp. 
Matt. 24 and 25; Luke 19; John 2, 19-22; 3, 14. 15; 14,^16; 15, 26; 16, 
13. 14. As no man can penetrate the future, true prophecy presupposes 
divine inspiration, and thus attests the divine mission of the prophet, 
But Christ prophesied from his own intuition. — The miracles of Christ 
are the natural manifestations of his wonderful divine-human person, 
which is the great central miracle in the history of the world. They 
are, therefore, often simply called his works, John 5, 36 ; 10, 37, etc. 
They confirm his divine mission to an unbelieving world. The prin- 
cipal miracles are the healing of demoniacs, the change of water into 
wine (John 2), the feeding of the five thousand (John 6), the raising of 
Lazarus (John 11), and the resurrection of Christ himself by his own 
power, which is the power of Almighty God. — Comp. John 2, 19; 
10, 18. 

Q. 6. The priests of the Old Testament were mediators between God 
and the Jewish people, who offered sacrifices for them, prayed for them, 
and blessed them, but only in a preparatory and typical sense : hence 
the repetition of the sacrifices from day to day. Christ is both priest 
and sacrifice in one, and he is both in a perfect sense, and not for the 
Jews only, but for the whole world. 



XXXIIL Of the Holy Spirit. 

1. What do you believe concerning the Holy Spirit? 

I believe in the Holy Ghost ; the holy 
catholic Church, the communion of saints ; 
the forgiveness of sins ; the resurrection of 
the body, and the life everlasting. 



96 



OF THE HOLY SPIRIT. 



2. Is not the work of Christ sufficient for our salva- 
tion ? 

Certainly it is ; but it must be applied to 
our personal benefit by the Holy Spirit. 

* 1 Cor. 12, 3. No man can say that Jesus is the Lord, but 
by the Holy Ghost. 

* Roin. 8, 9. If any man have not the Spirit of Christ, he 
is none of his. 

Gal. 4, 6. Because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba, Father. 

Tit. 3, 5. 6. According to his mercy he saved us, by the 
washing of regeneration, and renewing of the Holy Ghost, 
which he shed on us abundantly. 

3. How is this done? 

The Holy Spirit testifies of Christ as the 
Saviour of sinners, unites us to him by faith, 
and makes us partakers of all his benefits. 

* John 15, 26. When the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he shall testify of me. 

John 14, 26. The Comforter, which is the Holy Ghost, . . . 
shall teach you all things, and bring all things to your re- 
membrance, whatsoever I have said unto you. 

John 16, 13. 14. The Spirit of truth . . . will guide you into 
all truth. . . . He shall glorify me : for he shall receive of 
mine, and shall show it unto you. 

4. Who is the Holy Spirit? 

The third person in the Holy Trinity, pro- 
ceeding from the Father, and the Son. 

Matt. 28, 19; 2 Cor. 13, 13; 1 John 5, 7.— John 14, 26; 15, 
26.— Comp. Lesson XV., Q. 3. 

5. Why do vou believe in the Divinity of the Holy 
Spirit? 

Because the Bible makes him equal with the 
Father, and the Son, and ascribes to him divine 
names, attributes, works, and honors. 



OF THE HOLY SPIRIT. 



97 



Matt. 28, 19 ; 2 Cor. 13, 13 ; 1 John 5, 7.— Comp. Lesson 
XV., Q. 3. 

Acts 5, 3. 4 (where Peter declares a lie to the Holy Ghost, v. 
3, to be a lie not unto men, but unto God, v. 4) j 1 Cor. 3, 16 ; 
John 14, 16. 17. 26 ; 16, 13. 14; 1 Pet. 1, 2 ; 4, 14. 

6. What is the work or office of the Holy Spirit? 
The regeneration, and sanctification of the 

redeemed. 

John 3, 5. 6; Tit. 3, 5-7; 1 Cor. 6, 11; Eph. 3, 16; 5, 17. 19; 
Gal. 5, 22.— Comp. Lessons XXXVIII. and XXXIX. 

7. What does this mean? 

The Holy Spirit creates, preserves, promotes, 
and perfects the Christian life in the children 
of God. 

8. Was the Holy Spirit not active before Christ? 
Yes : He wrought in the creation, inspired 

the prophets, sanctified the pious under the 
Jewish dispensation, and comforted them by 
the hope of the future redemption. 

Gen. 1, 2 (the Spirit of God moved upon the face of the 
waters); Ps. 33, 6 (by the breath or Spirit of his mouth); Job 
33, 4 (the Spirit of God hath made me): Gen. 6, 3 (my Spirit 
shall not always strive with men); Ps. 51, 11 (take not thy 
Holy Spirit from me); 2 Sam. 23, 2 (the Spirit of the Lord 
spake by David); Isa. 48, 16; Luke 1, 67. 70; 1 Pet. 1, 10. 11 
(the Spirit of Christ was in the prophets) ; 2 Pet. 1, 21 (they 
were moved by the Holy Ghost). 

9. How does He ivork in the new dispensation? 

As the S pirit of J esus Christ, applying to us 
the fulness of the accomplished redemption, 
and making us children of God and heirs of 
life everlasting. 

Rom. 8. 15-17. Ye have not received the spirit of bondage 
again to fear; but ye have received the Spirit of adoption, 
whereby we cry, Abba, Father. The Spirit itself beareth wit- 
ness with our spirit, that we are the children of God : and if 
9* 



98 



OF THE HOLY SPIRIT. 



children, then heirs; heirs of God, and joint heirs with Christ; 
if so be that we suffer with him, that we may be also glorified 
together. — Comp. Gal. 4, 5-7. 

10. When was the Holy Spirit poured out in this ful- 
ness upon the apostles? 

On the day of Pentecost, the fiftieth day 
after the resurrection of Christ. 

Acts 2, 1-13. The outpouring of the Holy Spirit was pro- 
mised in the Old Testament, Joel 2, 28. 29. 31 : Isa. 32, 15 : 
44, 3. 4; Ezek. 36, 26. 27; and by Christ, John 7, 37-39; 14, 16; 
15, 26; Luke 24, 49; Acts 1, 8. 

11. Was the effusion of the Spirit confined to the day 
of Pentecost? 

No: He works continually in Christendom 
through the means of grace, and dwells in all 
true believers as their guide and comforter. 

John 14, 16. I will pray the Father, and he shall give you 
another Comforter, that he may abide with you forever; even 
the Spirit of truth, whom the world cannot receive. 

John 14, 26. The Comforter . . . shall teach you all things. 

* 1 Cor. 3, 16. Know ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in you? 

1 Cor. 6, 19. Know ye not that your body is the temple of 
the Holy Ghost which is in you? 

* Gal. 5, 22. The fruit of the Spirit is love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, temperance. 

Comp. John 16, 13. 14; Rom. 8, 9. 11. 15-17; Gal. 4, 6; 1 
John 3, 24; 4, 13. 

12. How can you receive the precious gift of the Holy 
Spirit? 

By prayer, and the right use of the means 
of grace. 

* Luke 11, 13. If ye, being evil, know how to give good 
gifts unto your children ; how much more shall your heavenly 
Father give the Holy Spirit to them that ask him? 

Acts 2, 38. Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Ghost. 

Acts 8, 15-17; 10, 44; Eph. 1, 17; Ps. 51, 11. 

On the means of grace, comp. Lesson XXXV. 



THE CHRISTIAN CHURCH. 



99 



Notes and Hints. 

Q. 4. The Holy Spirit is not only a divine power and gift, but also a 
divine person, coeternal and coequal in substance and majesty with the 
Father and the Son. For he is co-ordinate with the Father and the Son, 
and yet distinguished from both (Matt. 28, 19 ; 2 Cor. 13, 13) : he is called 
another Comforter (John 14, 26); he speaks (Matt. 10, 20; Mark 13, 11; 
Acts 8, 29; 1 Tim. 4, 1); he teaches (John 14, 26; 16, 13; 1 Cor. 2, 13; 1 
John 2, 20. 27); he testifies or bears witness (John 15, 26; Acts 20, 23; 
Rom. 8, 16; 1 John 5, 6); he searches all things (ICor. 2, 10); he forbids 
(Acts 16, 6); he presses or urges (Acts 18, 5); he can be grieved (Epli. 4, 
30), belied (Acts 5, 3), and blasphemed (Matt. 12, 31). 

Q. 12. The more we pray, the more we are filled with the Holy Spirit; 
and the more we have of the Spirit, the better we can pray (Rom. 8, 15. 
26). Thus the exercise of prayer and the reception of the Spirit depend 
on each other. 



XXXIV. The Christian Church. 

1. Where does the Holy Spirit dwell and work? 
In the Christian Church. 

2. What is the Christian Church? 

The communion of all believers under Christ 
the head. 

The Church in its general sense (as distinct from a local 
congregation, see Notes) is figuratively defined in the New Testa- 
ment as the body of Christ {i.e. an organic union of different 
members and functions, ruled by Christ the head, animated by 
his Spirit, and used by him as his organ), Rom. 12, 3; 1 Cor. 
12, 27; Eph. 1, 22, and often in Paul's Epistles; the flock {fold) 
of Christ, John 10, 16; Acts 20, 28; the bride of Christ or of the 
Lamb, John 3, 29; 2 Cor. 11, 2; Eph. 5, 25-27; Rev. 19, 7; 21, 
2-9; 22, 17; a holy temple in the Lord, and a habitation of 
God through the Spirit, Eph. 2, 21 ; the house of God, the pillar 
and ground of the truth, 1 Tim. 3, 15; a chosen generation, a 
royal priesthood, a holy nation, a peculiar people, 1 Pet. 2, 9; 
Tit. 2, 14. It is also called the Church (assembly, congrega- 
tion) of God or of Christ, Acts 20, 28; 1 Cor. 10, 32; Eph. 5, 
23; 1 Tim. 3, 15. 



3. Who founded the Christian Church? 

The exalted Saviour, on the fiftieth day after 



100 



THE CHRISTIAN CHURCH. 



his resurrection, by the outpouring of the Holy 
Spirit upon his disciples, in Jerusalem. 

Acts 2 gives the history of the birthday of the Church; the 
outpouring of the Spirit upon the apostles (which was "both 
their baptism of fire and Spirit, and their ordination); the 
speaking with new tongues: the missionary sermon of Peter; 
the conversion and baptism of the three thousand (v. 47) : the 
daily increase of the Church. — Although the Christian Church 
did not make its appearance as a distinct institution and 
society till the day of Pentecost, yet its foundations were 
laid previously by Christ's preaching on the kingdom of 
heaven, the call and commission of the apostles, and the in- 
stitution of the sacraments of Baptism and the Lord's Supper. 

* Matt. 16, IS. Upon this rock I will build my church; and 
the gates of hell [hades] shall not prevail against it. 

Eph. 2, 20. Ye are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief cornerstone. 

* 1 Cor. 3, 11. Other foundation can no man lay than that 
is laid, which is Jesus Christ. 

4. Can it ever perish? 

No: the gates of hell shall not prevail 
against it. 

Matt. 16, 18. [Hell, or rather hades, i.e. the empire of death, 
is here represented as a dreary prison with gates and bars, or 
as a hostile fortress, which in vain assails the immovable city 
of God.] Comp. also the seven thousand, 1 Kings 19, 18; Rom. 
11, 2-5, who never bowed the knee to Baal. If the Jewish 
Church could not fail even in an age of prevailing idolatry, 
the Christian Church can still less fail. 

5. What are the essential attributes of the Church? 

The Church of Christ is one, holy, and uni- 
versal in its nature and destination ; and is to 
become so more and more in its manifestation. 

1. Unity, John 10, 16 (there shall be one fold, and one shep- 
herd) ; 17,23 (where Christ prays that his disciples may be 
made perfect in one); Acts 2, 42: 4, 32 (actual unity of the Apos- 
tolic Church at Jerusalem) ; Eph. 4, 3-6 (the unity of the Spirit 
in the bond of peace, etc.) ; Rom. 12, 5 (we, being many, are 
one body in Christ, and every one members one of another). 

2. Holiness, Eph. 5, 25-27 {holy and without blemish); 1 Cor. 



THE CHRISTIAN CHURCH. 



101 



3, 16. 17 (the temple of God is holy, which temple ye are); 
6, 11; Col. 3, 9-12; Rom 6, 4; Gal. 2, 20; 1 Pet. 2, 9; Ps. 93, 5 
(holiness becometh thine house, 0 Lord, forever). 

3. Universality (catholicity), or destination for all nations 
and generations, Matt. 24, 14 (the gospel of the kingdom shall 
be preached in all the world for a witness unto all nations) ; 
28, 19 (teach all nations); Rom. 11, 25. 26 (the fulness of the 
Gentiles shall come in, and all Israel shall be saved); Rev. 5, 9 
(out of every kindred, and tongue, and people, and nation). 

6. What is meant by the Church militant? 

The Church on earth, in conflict with the 
world, sin, and error, till the coming of Christ. 

Matt. 10, 16-22 (Behold, I send you forth as sheep in the 
midst of wolves): John 16, 33 (in the world ye shall have 
tribulation); 1 Tim. 6, 12 (Fight the good fight of faith); 2 
Tim. 4, 7. 8 (I have fought a good fight, etc.); Rev. 7, 14 
(These are they which came out of great tribulation). 

7. What is meant by the Church triumphant? 
The perfect kingdom of glory in heaven. 

Isa. 60, 1-22; John 17, 24; Rev. 1, 9-17; 21 and 22; Heb. 
12, 22. 23. 

8. What is the mission of the Church on earth? 

To lead unbelievers to Christ, and to pre- 
pare believers for heaven. 

9. Is it enough to be in external communion with the 
Church in order to be saved? 

No : we must be living members of the body 
of Christ. 

Compare the distinction between the many who are called, 
and the few who are chosen, Matt. 22, 14; between the fruit- 
hearing, and the unfruitful branches on the vine of Christ, 
John 15, 4-6; between those who merely say: Lord, Lord! and 
those who do the will of God, Matt. 7, 21 ; Luke 6, 46 ; between 
the hearers, and the doers of the word, Jam. 1, 22; Rom. 2, 13; 
between the vessels of gold and silver, and the vessels of wood 
and earth, in the same house of God, 2 Tim. 2, 20; between 
those who have the form of godliness, and those who have 
the power thereof, 2 Tim. 3, 5. 



102 



THE CHRISTIAN CHURCH. 



10. What will "become at last of the dead and hypo- 
critical members of tlie Church ? 

They will be cut off, and cast into the fire. 

* Matt. 7, 19. Every tree that bringeth not forth good fruit 
is hewn down, and cast into the fire. 

J ohn 1 5, 6. If a man abide not in nie, he is cast forth as a 
branch, and is withered; and men gather them, and cast them 
into the fire, and they are burned. 

Compare the parable of the tares among the wheat, Matt. 
13, 24-30; and the parable of the net, v. 47-50. 

11. What do you mean by the Communion of Saints? 
The true children of God in heaven and on 

earth, notwithstanding the differences of race, 
language, and denomination, are one in Christ 
their common head and Saviour, and should 
manifest this unity by mutual intercession and 
brotherly love. 

* John 10, 16. There shall be one fold, and one shepherd. 
John 17, 23. I in them, and thou in me, that they may be 

made perfect in one. 

Gal. 3, 28. There is neither Jew nor Greek [we may add, 
neither Greek nor Latin, neither Catholic nor Protestant, 
neither Lutheran nor Reformed, neither Episcopalian nor 
Presbyterian, etc.], there is neither bond nor free, there is 
neither male nor female: for ye are all one in Christ Jesus. 

Eph. 4, 3-6. Endeavoring to keep the unity of the Spirit 
in the bond of peace. There is one body and one Spirit, even 
as ye are called in one hope of your calling; one Lord, one 
faith, one baptism, one God and Father of all, who is above 
all, and through all, and in you all. 

Comp. John 13, 34. 35; Acts 4, 32; Rom. 12, 4-6; Eph. 4, 
15.16; 5,30; Uohnl, 3; 4,20; IPet. 1,22; 4,8-10; Heb. 13, 1. 

Notes and Hints. 
Q. 1. The word church (from the Greek Kyriakon, KyiHos, Lord = 
the Lord's house, the Lord's property) is the usual rendering, in our 
English version, for the Greek ekklesia, which means properly a popular 
assembly, or convocation, congregation, and was first used in the 
secular sense (see Acts 19, 39), then applied to a religious assembly, 
called out of the world by the gospel. It signifies in the New Testa- 
ment either the Clmrch universal (Matt. 16, 18; ICor. 12, 28; Gal.l, 13; 
Eph. I- 22; 1 Tim. 3, 15, and wherever it is called the body of Christ, 
the bride of Christ, the temple of God, etc.), or a, particular congrega- 



THE CHRISTIAN CHURCH. 



103 



Hon (as in Jerusalem, Acts 8, 1; 11, 22; in Antioch, 11, 26; in Corinth, 
1 Cor. 1, 2; 2 Cor. 2, 1; in Thessalonica, 1 Thess. 1,1; 2 Thess. 1, 1; at 
Cenchrese, Rom. 16, 1; in the house of Philemon, v. 2; of Aquila and 
Priscilla at Rome, Rom. 16, 5 ; the churches among the Gentiles, Rom. 
16, 4, of Asia Minor, 1 Cor. 16, 19, of Galatia, Gal. 1, 2; the seven churches 
in Asia, Rev. 1, 4. 11. 20). The Saviour himself uses the term church 
(elcklesia) twice, — once (Matt. 16, 18) in the general, and once (Matt. 18, 
17) in the particular sense. In this lesson it always means the Church 
proper or universal, as in the Creed. The Church universal only (and 
no particular congregation, or even denomination) is an article of faith ; 
yet not in the same high sense as God is. Hence the Creed (as is 
noticed hy some ancient fathers, and even by the Roman Catechism) 
here changes the language by leaving out the preposition in and sub- 
stituting the mere accusative. We believe in God the Father, in Christ, 
and in the Holy Ghost, but we believe the holy catholic Church, which 
is a creature of God, and an organ of Christ. So also we believe (not 
in, but simply) the forgiveness of sins, the resurrection of the body, and 
the life everlasting. — Besides these two scriptural significations, the 
term church is also applied, in ecclesiastical usage, to the c\\\\vc\i-build- 
ing, or house of worship, and to a confession or denomination, as when 
we speak of the Greek, Latin, Lutheran, Reformed, etc. Churches. 

Q. 4. Particular congregations and entire denominations may pass 
away, but the Church universal is imperishable, and will only change 
its form and condition, but not its essence, at the second coming of 
Christ. It will then pass from the militant into the triumphant stage. 
It will cease as a pedagogical institution or training-school for heaven, 
but it will continue forever as the communion of saints, and as the 
perfect kingdom of God. 

Q. 5. The Apostles' Creed mentions only the holiness and catholicity 
(sanctam ecclesiam catholicam), the Nicene Creed (a.d. 325 and 381) 
more fully the unity, holiness, catholicity, and apostolicity (unam sanc- 
tam catholicam et apostolicam ecclesiam), as essential attributes of the 
Church of Christ. These belong to it byvirtue of its union with Christ, 
because he is one and has founded but one Church by his apostles and 
rules it as the head, because he is holy and has purged the Church by 
his own blood and consecrated it .to God and called it to holiness, 
and because he is the Saviour of the whole world and by his servants 
invites all nations, generations, and classes of men to his kingdom. But 
these attributes are only imperfectly realized in the Church militant on 
earth, and will not fully appear till the glorious coming of Christ. 
Many divisions mar the unity, many corruptions obscure the holiness, 
of the Church; and, notwithstanding its inherent universality, the 
greater part of the human race is not even Christianized. What the 
apostle says of himself, that he bears the heavenly treasure in earthen 
vessels (2 Cor. 4, 7), that he has not yet attained to perfection (Phil. 3, 
12), and that it doth not yet appear what we shall be (1 John 3, 2), is 
true also of the whole body of believers in the present state. The 
Church is represented as growing gradually, like a grain of mustard- 
seed (Matt. 13, 32), or like a body (Eph. 4, 13. 16), unto the measure of 
the stature of the fulness of Christ. The unity, holiness, and catholicity 
of the Church are articles of faith, and really at hand, if we look to 
Christ and the inherent power and capacity of his kingdom; but they 
are also articles of hope and of duty, to be realized more and more fully 
by the prayers and activity of the Church under its divine Head. 

Q. 6 and 7. The Church militant and the Church triumphant are not 
two different Churches, but two slates find periods of the same Church; 
divided by the coming of Christ. They may be compared to the state of 
humiliation and the state of exaltation in the life of Christ (comp. Lesson 



104 



THE MEANS OF GRACE. 



XXV.); yet with this difference, — that the Saviour was free from sin and 
error even in his state of humiliation, which cannot be said of any 
branch or period of the catholic Church on earth, where good and bad 
are mixed, and Avill be till the final judgment (comp. Matt. 13, 24-30 ; 
47-50). Sometimes the distinction is understood of two coexisting 
tranches of the Church, namely, the Church of the living on earth, and 
the Church of the departed saints (and angels) in heaven. But the full 
and final triumph does not appear, at all events, before the coming of 
Christ and the general resurrection. 

Q. 9. The difference between true or inward, and mere nominal or 
outward church-membership has given rise, since the Reformation, to 
the distinction between the invisible and the visible Church.. By this 
we are not to understand two distinct churches, but the invisible 
Church is in the visible, as the soul is in the body or as the kernel is 
in the hull. Both together constitute the full conception of the Church 
in the general sense of the term as used in the Bible. The invisible 
Church consists of the elect or true children of Godr the visible, of all 
the baptized, or all who call themselves Christians. The invisible 
Church coincides with the kingdom of God, ov of heaven, which is 
within us (comp. Luke 17, 21; Bom. 14, 17) r and which forms the in- 
ward and abiding essence of the Church. It may be called invisible, 
because it is within us, because its head, Christ, is invisible, and be- 
cause God alone infallibly knows his own (John 10, 14; 2 Tim. 2, 19). 
Nevertheless,, the invisible Church is also visible both as to its mem- 
bers and as to its ordinances and institutions. Time faith must mani- 
fest itself in profession and good works. The Church is compared to a 
city set on a hill, which cannot be hid (Matt. 5, 14), and is frequently 
called the body of Christ (eight times in the Epistle to the Ephesiaus 
alone). Hence the terms visible and invisible (also reo.l and ideal, 
mixed and pure) are liable to misunderstanding. It is better to adhere 
to the scriptural terminology and distinction between the church, and 
the kingdom of heaven. For the pupil, it is enough to know the prac- 
tical bearing of the distinction upon the individual, as brought out in 
the question and answer. 



1. How does the Holy Spirit work in the Church? 



2. What are the means of grace? 

The Word of God, and the Sacraments. 

3. How are these related to each other? 

By the word of God salvation is preached to 
us; by the sacraments it is sealed, — that is, 
confirmed and made available to us. 



XXXV. The Means of Grace. 




means of grace. 



THE MEANS OF GRACE. 



105 



4. What is the word of God? 

The revelation of God which is contained in 
the Holy Scriptures, and continually proclaimed 
by the preaching of the gospel. 

John 17, 17. Sanctify them through thy truth: thy word 
is truth. 

Rom. 10, 17. Faith cometh by hearing [or, preaching], and 
hearing by the word of God. 

1 Pet. 1, 23. This is the word which by the gospel is 
preached unto you. 

Heb. 4, 12. The word of God is quick, and powerful, and 
sharper than any two-edged sword, piercing even to the 
dividing asunder of soul and spirit, and of the joints and 
marrow, and is a discerner of the thoughts and intents of the 
heart. 

Comp. Heb. 4, 2; James 1, 18, and Lessons III- VI. 

5. Who instituted the preaching of the gospel? 
Jesus Christ, when he sent out the apostles 

with the commission: u Preach the gospel to 
every creature." 

Mark 16, 15. And he said unto them: Go ye into all the 
world, and preach the gospel to every creature. 

Matt. 28, 19. Go ye, therefore, and teach all nations. 

Eph. 4, 11. 12. He gave some, apostles ; and some, prophets ; 
and some, evangelists; and some, pastors and teachers; for the 
perfecting of the saints, for the work of the ministry, for the 
edifying of the body of Christ. 

1 Cor. 4, 1. 2; 2 Cor. 5, 18-20; 1 Tim. 3, 1. ff. 

6. What is a sacrament? 

A holy ordinance instituted by Christ, where- 
by, under visible signs and seals, divine grace 
is offered and applied to believers. 

Rom. 4, 11. Abraham received the sign of circumcision, a 
seal of the righteousness of the faith which he had yet being 
uncircumcised. 

7. What are the typical sacraments of the Old Testa- 
ment? 

Circumcision, and the Passover. 

10 



106 THE MEANS OF GRACE. 

Gen. 17, 7-13; Rom. 4, 11.— Gen. 12, 2.ff: 1 Cor. 5, 7.— Comp. 
Col. 2, 17: Heb. 10, 1. 

8. What are (he sacraments of the New Testament? 
Holy Baptism, and the Holy Communion or 

the Lord's Supper. 

1 John 5, 6. This is he that came by water and blood, even 
Jesus Christ ; not by water only, but by water and blood. And 
it is the Spirit that beareth witness, because the Spirit is truth. 

9. How are these two sacraments related to each other? 

By Baptism we are introduced into the com- 
munion with Christ ; by the Lord's Supper we 
are preserved and strengthened in it. 

10. What is the effect of the sacraments? 

They convey a blessing upon the worthy, a 
curse upon the unworthy, partaker. 

1 Cor. 11, 29. 

11. What is necessary for the worthy reception of the 
sacrament? 

Sincere repentance of our sins, and a hearty 
faith in Christ. 

12. Are the sacraments necessary to salvation? 

We are bound to the ordinances of Grod, but 
God is free. 

Comp. John 3, 8. 

Notes and Hints. 

Q. 6. What is said of circumcision, Rom. 4, 11, is justly applied to 
Baptism, the corresponding sacrament of the New Testament. 

According to the doctrine of the evangelical churches, three things 
are necessary to constitute a sacrament ; (1) an outward sign or natu- 
ral element (as water in Baptism, and bread and wine in the Holy Com- 
munion); (2) an inward grace or divine promise (as the remission of 
sins, communion with Christ); (3) divine institution by Christ, with his 
express command to observe such a rite (as: "Baptize all nations,"' 
and, " Do this in remembrance of me"). 

Q. 8 The Greek and Roman Churches have, besides Baptism and the 
Lord's Supper, five other sacraments, which, however, are wanting in 



THE MEANS OF GRACE. 



107 



one or the other of the three marks mentioned in the preceding note, — 
especially the express commandment of Christ. These are Confirmation , 
Penance (confession to, and absolution by, the priest), Matrimony, Holy 
Orders (ordination of priests), and Extreme Unction. We must make a 
distinction between sacraments proper (Baptism and the Holy Com- 
munion), and sacramental acts or sacred rites (confirmation, marriage, 
and ordination). 

Q. 9. Baptism has been called the sacrament of regeneration (or the 
bath of regeneration, Tit. 3, 5) ; the Holy Communion, the sacrament of 
sanctification. The former marks the beginning, the latter the pro- 
gress, of Christian life; the one corresponds to the birth, the other to 
the growth and nourishment, of the natural life. Hence Baptism can- 
not be repeated (once baptized, always baptized); while the use of the 
Lord's Supper can and should be repeated. 

Q. 11. Faith does not produce the sacramental blessing, which is in- 
herent in the divine promise and ordinance, but it is necessary to re- 
ceive and to apply it; as the hand and the mouth receive the food 
which contains the nourishing power, but which would be of no avail 
to us without the instrument that applies it. 

Q. 12. The general necessity of Baptism to salvation is based upon 
Mark 16, 16 and John 3, 5; but it has always been restricted in the 
Church by the correct principle that not the want but the contempt 
of the sacrament condemns. According to the word of Christ, Mark 
16, 16, faith and Baptism save, but unbelief only (not the want of Bap- 
tism) condemns. The penitent thief on the cross, who died before he 
had an opportunity to be baptized, was promised a place in paradise 
(Luke 23, 43). Cornelius received the Holy Spirit before he was bap- 
tized by Peter (Acts 10, 44-48). The apostles, with the exception of 
Paul, only received the preparatory water-baptism of John, which still 
belonged to the Jewish dispensation, and their baptism of fire and of 
the Spirit on the day of Pentecost took the place of Christian water- 
baptism; for this they could only have received from Christ, who did 
not baptize (John 4, 2). In the ancient Church, the bloody baptism 
of martyrdom was regarded as an equivalent for water-baptism. — 
The salvation of unbaptized children who die in infancy, is not, 
indeed, an article of revealed faith and public doctrine, but may 
be entertained as an article of Christian hope and charity, based upon 
a wide interpretation and general application of the precious words 
of Christ concerning the children which were brought to him, " Of 
such is the kingdom of heaven," Matt. 19, 14; Mark 10, 14. But they, 
too, must first pass through regeneration, as the indispensable con- 
dition of entering into the kingdom of God, John 3, 5, and the merits 
of Christ, out of whom there can be no salvation, must be applied to 
them in some way. If all infants be saved, the greater part of man- 
kind would be saved ; for more than one-half die in infancy. A con- 
soling thought ! But, on the other hand, we must be equally careful not 
to undervalue the sacraments. While God is above all rules, we are 
bound to his revealed way of salvation, and cannot wilfully neglect 
the ordinary and regular means of grace without great danger to our 
souls. 



108 



HOLY BAPTISM. 



XXXVI, Holy Baptism, 

1. When did Christ institute holy Baptism? 
After his resurrection, and shortly before 

his ascension. 

2. By what words ? 

Teach all nations, baptizing them in 
the name of the father, and of the son, 
and of the holy ghost ; teaching them 
to observe all things whatsoever i have 
commanded you. 

Matt. 28, 19. 20; Mark 16, 16. 

3. What is the outward sign of Baptism? 

Water, by which the purifying and renewing 
power of the Holy Spirit is represented. 

Eph. 5, 26. That "he might sanctify and cleanse it [the 
Church] with the washing: of water "by the word. 
John 3, 5 ; Tit. 3, 5 ; Heb. 10, 22. 

4. What is the inward grace and spiritual benefit of 
Baptism ? 

The remission of sins, and the gift of the 
Holy Spirit. 

* Mark 16, 16. He that believeth and is baptized, shall be 
saved; but he that believeth not, shall be damned. 

Acts 2, 38. Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Holy Ghost. 

Gal. 3, 27. As many of you as have been baptized into 
Christ, have put on Christ. 

Tit. 3, 5. According to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost. 

Rom. 6, 3. 4. Know ye not. that so many of us as were bap- 
tized into Jesus Christ, were baptized into his death ? There- 
fore we are buried with him by baptism into death : that like as 



HOLY BAPTISM. 



109 



Christ was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. 
John 3, 5 ; Eph. 5, 26 j Acts 22, 16. 

5. What, then, is the nature of Baptism? 
Baptism is a covenant of grace of the triune 

God with man, whereby God promises forgive- 
ness and salvation, and man vows obedience 
and devotion to him. 

1 Pet. 3, 21. The like figure whereunto even baptism doth 
also now save us, not the putting away of the filth of the 
flesh, but the answer [or, stipulation] of a good conscience 
toward God. 

Matt. 28, 20. Teaching them to observe all things whatso- 
ever I have commanded you. 

* Isa. 54, 10. The mountains shall depart, and the hills be 
removed ; but my kindness shall not depart from thee, neither 
shall the covenant of my peace be removed, saith the Lord 
that hath mercy on thee. 

6. Will, then, all baptized persons be saved f 

No; but those only who keep their bap- 
tismal vow and are faithful unto death. 

* Rev. 2, 10. Be thou faithful unto death, and I will give 
thee a crown of life. t 

Matt. 24, 13. He that shall endure unto the end, the same 
shall be saved. 

Matt. 20, 16; James 1, 12; 2 Tim. 2, 11. 12; 4, 6-10; Rev. 
3, 11. 15. 16. Examples of unfaithfulness and hypocrisy : 
Ananias, and Simon Magus, Acts 5 and 8. 

7. Is there forgiveness for sins committed after Bap- 
tism f 

Yes : if we at once sincerely repent and 
take refuge in Christ. 

* 1 John 1, 8. 9. If we say that we have no sin, we 
deceive ourselves, and the truth is not in us. If we confess 
our sins, he is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness. 

1 John 2, 1. If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous. 

10* 



110 



HOLY BAPTISM. 



8. May children of Christian parents be baptized? 
Yes : for the Saviour says : " Suffer the little 

children to come unto me, and forbid them not : 
for of such is the kingdom of God." 

Mark 10, 13-16; Matt. 18, 3. 10: 19, 14: Acts 2, 39 (the 
promise is to you, and to your children, comp. v. 38). 

9. What is the duty of parents and pastors to bap- 
tized children f 

To train them up in the Christian religion, 
and prepare them for confirmation and full 
communion with the Church. 

Bent. 6, 6. 7. And these words which I command thee this 
day, shall be in thine heart : and thou shalt teach them dili- 
gently unto thy children, and shalt talk of them when thou 
sittest in thine house, and when thou walkest by the way, and 
when thou liest down, and when thou risest up. 

Eph. 6, 4. Ye fathers, provoke not your children to wrath : 
but bring them up in the nurture and admonition of the 
Lord. 

Matt. 28, 20 ; 1 Pet. 2, 2 ; Col. 2, 6.7; 1 Tim. 6, 12. 

10. What is confirmation? 

The solemn public renewal of the baptismal 
vow. 

Acts 8, 14-17 ; 19, 5.6; 2 Cor. 1, 22. 

11. What is the duty of those baptized and con- 
firmed f 

They should be evermore thankful to God 
for receiving them into his covenant of grace, 
and never doubt his promises ; but they should 
also renew their vows by daily repentance, and 
grow up to full manhood in Christ. 

Notes and Hints. 
Q. 2. The literal version of the great commission, Matt. 28, 19. 20, 
reads: "Go ye, therefore, and make disciples [i.e. true believers or 
Christians] of all nations, Ly baptizing them into the name . . . , by teach- 



HOLY BAPTISM. 



Ill 



ing them" . . . Baptism and instruction are specified 'as the two means 
by which all nations should be converted to Christianity. The " into 
the name" is more than, with reference, to, or by authority of (us "in 
the name," after the Vulgate : " in nomine"), and seems to express 
the idea of introduction into fellowship and communion with the triune 
God and consecration to his service and praise. In other passages the 
Common Version has more accurately translated, baptize into Christ, 
Rom. 6,3.4; Gal. 3, 27. 

Q. 3. Water is essential to the sacrament of Baptism. But the 
questions as to the quality (warm or cold, rain-, spring-, or river-water), 
the quantity, and the mode of its application, are not authoritatively 
prescribed, and should not divide the churches. 

Q. 8. Other arguments for infant baptism : (1) The analogy of cir- 
cumcision, which was a type of baptism, as the passover was of the 
holy communion, and was performed on the eighth day after birth, 
Gen. 17, 12; Luke 2, 21; Col. 2, 11. 12. (2) The extent of the covenant 
blessing, which embraces the parents and their children, even under 
the law, much more the gospel. Gen. 17, 7 ; Acts 2, 39 : comp. 1 Cor. 7, 14. 
(3) The significance of the infancy and childhood of Jesus. (4) The 
universality of Christ's salvation, which embraces all ages, as well as 
all classes and conditions of men. (5) The general bearing of the 
commission, to baptize all nations, consequently also children, Matt. 28, 
20; comp. Acts 2, 39. (6) The examples of the baptism of whole 
families, Acts 16, 15. 33; 1 Cor. 1, 16. (7) The universal custom of the 
Christian Church, Greek, Latin, and Evangelical, from the earliest 
times to the present, with the single exception of the Baptists. It 
must be admitted, however, that the great majority of baptized per- 
sons in the apostolic age were adults; for the apostles had first to 
establish a mother-Church and to convert Jews and Gentiles by preach- 
ing. Infant baptism requires the presence of Christian family life and 
the guarantee of Christian training. Our missionaries in heathen lands 
act on the same principle. To baptize children of infidel parents 
would be a profanation of the sacrament; for they could not. with- 
out gross hypocrisy or mockery, promise, in the name of the child, to 
renounce sin and to serve Christ, and to bring the children up in the 
fear and admonition of the Lord. 

Q. 10. Confirmation is not a sacrament, but a sacred rite and vene- 
rable custom of the Church, which goes back to primitive times. It is 
the crowning act of catechetical instruction, and marks the full union 
with the Church. It consists (1) in the public profession of the Chris- 
tian faith before the congregation (1 Tim. 6, 12 ; Matt. 10, 33) ; (2) in 
the solemn introduction of the catechumen into full membership of the 
church, on the ground of his religious profession and experience, by the 
laying on of hands and prayer of the minister. The laying on of 
hands is the ancient symbol and means of blessing and the communi- 
cation of the gifts of the Holy Ghost (Gen. 48, 14. 18; Ex. 29, 20; Mark 
10, 16; Acts 6, 6; 8, 17; 1 Tim. 4, 14; 2 Tim. 1, 6).— Confirmation is the 
renewal and subjective supplement of infant baptism. In the case of 
adult baptism, catechetical instruction, precedes, and confirmation im- 
mediately follows, the act of baptism. 



112 



THE LORD'S SUPPER. 



XXXVII. The Lord's Supper. 

1. What is the second sacrament of the Christian 
Church? 

The Lord's Supper or the Holy Communion. 

2. When did Christ institute this sacrament? 
In the night before his crucifixion. 

3. Give me the words of institution. 

Our Lord Jesus, the same night in which He 
was betrayed, took bread; and when He had 
given thanks, He brake it, and said : 

Take, eat : this is My body, which is 
broken fob. you : this do ix remembrance 
of Me. 

After the same manner also He took the 
cup, when He had supped, saying : 

Drink ye all of it : this cup is the 

NEW TESTAMENT IN My BLOOD, WHICH IS 
SHED FOR MANY FOR THE REMISSION OF SINS : 
THIS DO YE, AS OFT AS YE DRINK IT, IN RE- 
MEMBRANCE OF ME. 

Matt. 26, 26-28; Mark 14, 22-24; Luke 22, 19. 20 ; 1 Cor. 
11, 23-25. (We took the text from St. Paul, but added from 
St. Matthew the words : 

"Drink ye all of it," and, "which is shed for many for the 
remission of sins.") 

4. What are the visible signs or elements of the 
Lord's Supper? 

Bread and wine, by which the body and 
blood of Christ are set forth and sealed. 



THE LORD'S SUPPER. 



113 



5. What is the invisible grace of the Lord's Supper? 

The body of Christ broken for us, and his 
blood shed for the remission of sins. 

The words of institution : " This is my body. . . . This is my 
blood." See Q. 3. 

6. What is the meaning and design of this sacra- 
ment ? 

It is a memorial of the blessed sacrifice of 
Christ, whereby we commemorate his passion 
and death, and appropriate anew the benefits 
of his atonement. 

• Luke 22, 19. This do in remembrance of me. 

1 Cor. 11, 26. As often as ye eat this bread, and drink this 
cup, ye do shew [or, shew ye] the Lord's death till he 
come. 

7. What else is this sacrament? 

A communion of the body and blood of 
Christ, who died for us and lives forever, 
whereby our souls are nourished unto everlast- 
ing life. 

* 1 Cor. 10, 16. The cup of blessing which we bless, is it 
not the communion of the blood of Christ ? The bread which 
we break, is it not the communion of the body of Christ ? 

John 6, 56. He that eateth my flesh and drinketh my 
blood, dwelleth in me, and I in him. 

Eph. 5, 30. We are members of his body, of his flesh, and 
of his bones. 

Compare the whole section, John 6, 51-58, the parable of the 
vine and the branches, 15, 1-9, and the parting discourses of 
the Saviour immediately before and after the institution of 
this sacred ordinance, chapters 13-17. 

8. What is it in addition to this ? 

A communion of believers with each other, 
as members of the same mystical body of 
Christ. 



114 



THE LORD'S SUPPER. 



* 1 Cor. 10, 17. For we being many are one bread and one 
body : for we are all partakers of that one bread. 

Comp. John 13, 34. 35 ; 15, 12 ; Rom. 12, 5 j 1 John 1, 3. 

9. What, then, does the believer receive in the Lord's 
Supper f 

Jesus Christ, who is the bread of life and 
the manna from heaven, together with all his 
benefits. 

* John 6, 51. I am the living bread which came down 
from heaven : if any man eat of this bread, he shall live for- 
ever; and the bread that I will give, is my flesh, which I will 
give for the life of the world. 

John 6, 47-58 ; 1 Cor. 10, 16, and the words of institution, 
Q. 3. 

10. How do we receive this great blessing f 

Not in a natural or carnal manner, but by 
the power of the Holy Spirit through faith, 
which unites us to Christ. 

* John 6, 63. It is the spirit that quickeneth; the flesh 
profiteth nothing : the words that I speak unto you, they are 
spirit, and they are life. 

2 Cor. 3, 6. The letter killeth, but the spirit giveth life. 

John 6, 47. He that believeth on me hath everlasting life. 
— Comp. v. 54. Whoso eateth my flesh and drinketh my blood, 
hath eternal life; and I will raise him up at the last day. 

11. Who are invited to the Lord's Supper? 

All believers who heartily repent of their 
sins, repose their whole trust in Christ, and 
hunger and thirst after communion with him. 

* Matt. 11, 28. Come unto me, all ye that labor and are 
heavy laden, and I will give you rest. 

Matt. 5, 6. Blessed are they which do hunger and thirst 
after righteousness : for they shall be filled. 

John 6, 37. Him that cometh to me, I will in no wise cast 
out. 

12. What do unworthy communicants receive in the 
Lord's Supper? 



THE LORD'S SUPPER. 



115 



They eat and drink judgment to themselves, 
not discerning the Lord's body. 

1 Cor. 11, 27. 29. 

13. Should those guilty of gross offences be admitted 
to the Lord's Supper? 

By no means ; but they should be sus- 
pended, or even be cut off from the Church, 
until they repent. 

Matt. 18, 17; 2 Thess. 3, 6; 1 Cor. 5, 2; 2 Cor. 2, 6-8. 

14. How should we prepare ourselves for a worthy 
communion f 

By prayer, by meditating on Christ's passion, 
and by earnest self-examination as to our re- 
pentance, faith, love to Christ, to the brethren, 
and to all men. 

* 1 Cor. 11, 28. Let a man examine himself, and so let him 
eat of that bread, and drink of that cup. 

2 Cor. 13, 5. Examine yourselves, whether ye he in the 
faith ; prove your own selves. 

Comp. 1 Cor. 5, 7. 8 j Matt. 5, 23. 24. 

Notes and Hints. 
Q. 1. Biblical names : The Lord's Supper, 1 Cor. 11, 20, or the Lord's 
table, 1 Cor. 10, 21, because the Lord instituted it, and offers himself as 
spiritual food; the breaking of bread, Acts 2, 42; comp. 1 Cor. 10, 16. 
Latter names : the holt communion, with reference to 1 Cor. 10, 16. 17, 
i.e. the celetfration of the union of believers with Christ and among: 
themselves; the eucharist, or thank-offering, because it is a com- 
memoration of all the blessings of God, which culminate in the re- 
demption by the blood of Christ ; also the sacrament of the altar (comp. 
Heb. 13, 10), as a celebration of the atoning sacrifice of Christ before 
the altar. 

The Lord's Supper took the place of the Jewish passover. Comp. 
1 Cor. 5, 7. It is the inmost sanctuary, the holy of holies, of Christian 
worship, and its celebration is the nearest approach we can make to 
Christ in this world. 

Q. 7. Hence the name the holy communion for this sacrament (1 Cor. 
10, 16). This implies, however, both the communion of believers with 
Christ, their common head, and the communion of believers among 
themselves as members of the same body. The latter is the necessary 
fruit of the former, as love to our neighbor flows from love to God. 

Q. 10. The passage John 6, 63 furnishes the key for the interpret- 
ation of the preceding section, v. 51-58, and the words of Christ gene- 



116 THE ORDER OF SALVATION. 



rally, which are spirit and life, and should he understood accordingly. 
It excludes all those theories on the Lord's Supper which either 
carnalize and materialize it, or which resolve it into a mere symbol or 
figure and empty it of its profound spiritual mystery. 

Q. 12. Judgment, or punishment, is the proper translation of the 
Greek krima in 1 Cor. 11, 29. The Common Version renders the word 
here, as also in Rom. 13, 2 and some other passages, by damnation. 
which had originally the same meaning, but is now restricted to the 
final and eternal condemnation (katakrima) of the wicked. 

Q. 13. The Church may excommunicate a person for gross sin, or 
heresy, by the right of discipline. This is also called the power of the 
keys, by which the gates of the kingdom of heaven are opened to the 
penitent, and closed against the impenitent. Christ alone possesses 
this power, hut he conferred it on Peter, Matt. 16, 18, and the apostles 
generally. Matt. 18, IS ; John 20, 23, as his executive organs, and through 
the apostles to the Church at large. According to Matt. 18, 15-17. dis- 
cipline has three degrees : (1) private admonition: (2) public admonition 
before the congregation ; (3) excommunication, or exclusion from the 
Church and the use of the sacraments, by the joint act of the pastor 
and the congregation or its proper representatives. But this exclusion 
is only temporary, and looks to the repentance of the offender, after 
which he may and ought to be restored to the communion of the 
Church. Comp. 2 Cor. 2, 6-8. 

Terrible examples of church discipline : Ananias and Sapphira, for 
lying and ln-pocrisy, Acts 5, 1-10 ; a member of the congregation of 
Corinth, for incest, 1 Cor. 5, 1-5; 2 Cor. 7, 12: and Hymeneus and 
Alexander, for pernicious heresy, 1 Tim. 1, 20; 2 Tim. 2, 17. 

Q. 14. The worthy communicant is not one who considers himself 
worthy, but one who with the deep sense of his own univorthiness 
unites sincere faith in Christ's mercy. " The sacrifices of God are a 
broken spirit : a broken and a contrite heart, 0 God, thou wilt not de- 
spise" (Ps. 51, 17). Comp. Q. 11 



XXXVIIL The Order of Salvation — 
Eegeneration. 

1. What are the principal acts in the work of grace? 

Election, vocation, regeneration, justifica- 
tion, sanctification, and glorification. 

Rom. 8, 29. 30. Whom he did foreknow, he also did pre- 
destinate to be conformed to the image of his Son, that he 
might be the firstborn among many brethren. Moreover, 
whom he did predestinate, them he also called ; and whom he 
called, them he also justified; and whom he justified, them he 
also glorified. 

1 Cor. 1, 30. Christ is made unto us wisdom, and right- 
eousness, and sanctification, and redemption. 



THE ORDER OF SALVATION. 



117 



2. What is election, or predestination? 

The eternal purpose of free grace, whereby . 
God has chosen us in Christ, that we should 
be holy and obtain salvation through him. 

* 2 Thess. 2, 13. God hath from the beginning chosen you 
to salvation through sanctification of the Spirit and belief of 
the truth. 

Eph. 1, 4. 5. According as he hath chosen us in him before 
the foundation of the world, that we should be holy and with- 
out blame before him in love : having predestinated us unto 
the adoption of children by Jesus Christ to himself, according 
to the good pleasure of his will. 

1 Thess. 5, 9. God hath not appointed us to wrath, but to 
obtain salvation by our Lord Jesus Christ. 

Comp. Rom. 8, 29 ; 9, 16 ; 2 Tim. 1, 9 ; 1 Pet. 1, 2. 20 y Acts 
13, 48; 15, 18; John 15, 16; Rev. 13, 8; 17, 8. 

3. What use should you make of this doctrine? 

It should increase our gratitude to God, 
make us more diligent and watchful in our 
conflict with sin, and give us comfort in our 
trials. 

* 2 Pet. 1, 10. Give diligence to make your calling and 
election sure: for if ye do these things, ye shall never 
fall. 

1 Cor. 10, 12. Let him that thinketh he standeth, take 
heed lest he fall. 

Comp., for teaming, Matt. 26, 41 ; John 8, 31 ; Rom. 11, 20- 
22; 1 Thess. 5, 6; Eph. 6, 18; 2 Pet. 3, 17;— for comfort, 
John 10, 27-29; Rom. 8, 35-39; 1 Pet, 1, 5; 2 Tim. 2, 19. 

4. What is vocation, or calling ? 

The invitation made to the sinner, through 
the gospel, to enter into the kingdom of God. 

* Rev. 3, 20. Behold, I stand at the door and knock : if 
any man hear my voice, and open the door, I will come in to 
him, and will sup with him, and he with me. 

1 Thess. 2, 12. God hath called you unto his kingdom and 
glory. 

2 Thess. 2, 14. He called you by our gospel. 

Rom. 8, 30; 1 Cor. 1, 9; 1 Thess. 5, 24; 1 Pet. 2, 9 (who 



118 THE ORDER OF SALVATION. 



hath called you out of darkness into his marvellous light) ; 
Matt. 11, 28-30 (Come unto me, etc). — Comp. the parable of 
• the great Supper, Luke 14, 16-24; Matt. 22, 1-14. 

5. What is conversion? 

Conversion is a change of heart, by which 
we turn aw r ay from sin and turn to Christ, in 
true repentance and faith. 

Matt. 4, 17. Repent ye [change your mind] : for the king- 
dom of heaven is at hand. — [The beginning of Christ's preach- 
ing, as it was also that of John the Baptist, 3, 2.] 

Matt. 18, 3. Except ye be converted, and become as little 
children, ye shall not enter into the kingdom of heaven. 

* Acts 3, 19. Repent, and be converted, that your sins may 
be blotted out. 

Eph. 5, 14. Awake, thou that sleepest, and arise from the 
dead, and Christ shall give thee light. 

Acts 26, 17. 18. 20 (that they should repent and turn to 
God); Rom. 13, 11. 12; ] Cor. 15, 34; 2 Pet. 3, 9 ; 2 Cor. 7, 
10 (repentance to salvation) ; Eph. 4, 22-24 (putting off the 
old man, and putting on the new man). 

Examples: The prodigal son in the parable, Luke 15, 18- 
21; the three thousand on the day of Pentecost, Acts 2, 41; 
St. Paul, 9, 1-9; Cornelius, 10, Iff.; Lydia and the jailer at 
Philippi, 16, 14. 31, etc. 

6. What are the marks of true repentance? 
Knowledge of sin, hearty sorrow for it, 

hatred of it, and a sincere purpose to lead a 
life of holy obedience. 

* 2 Cor. 7, 10. Godly sorrow worketh repentance to salva- 
tion not to be repented of : but the sorrow of the world 
worketh death. 

Comp. Jer. 3, 13 (Acknowledge thine iniquity) : Ps. 51, 3 
(I acknowledge my transgressions) ; Matt. 5, 4 (Blessed are 
they that mourn); Luke 18, 13 (God be merciful to me a> 
sinner) ; Matt. 3, 8 (Bring forth fruits meet for repentance). 

Examples of true repentance, or godly sorrow to life : the 
sinful woman (Mary Magdalene), Luke 7, 36-48; comp. 8, 2; 
Zaccheus, Luke 19, 1-10 ; the prodigal son in the parable, 
15, 18-21 ; the publican in the temple, 18, 13. True repentance 
for sins after conversion is shown by David, Ps. 51, and by 
Peter after denying his Saviour, Matt. 26, 75. — Examples of 



THE ORDER OF SALVATION. 119 



false repentance, or worldly sorrow to death, which merely 
shrinks in horror from the terrible effects of sin, and despairs 
of the mercy of God: Cain, Gen. 4, 13; Pharaoh, Exod. 10, 
16, 17; and Judas, Matt. 27, 3 ff. 

7. What are the marks of true faith? 
Knowledge of Christ, assent to the truth 

of his gospel, and hearty trust in him as our 
Saviour. 

Comp. Lesson XII. 

8. Can you repent and believe in your own strength ? 

By no means ; but only by the power of 
the Holy Spirit, who enlightens our darkened 
understanding, and creates in us a new heart. 

* Jer. 31, 18. Turn thou me, and I shall be turned [con- 
verted]. 

Ps. 51, 10. Create in me a clean heart, 0 God ; and renew 
a right spirit within me. 

Ezek. 36, 26. A new heart also will I give you, and a new 
spirit will I put within you : and I will take away the stony 
heart out of your flesh, and I will give you a heart of flesh. 

* Phil. 2, 13. It is God which worketh in you both to will 
and to do of his good pleasure. 

Comp. Lam. 5, 21; John 6, 44; Luke 24, 45 (He opened 
their understanding) ; Acts 16, 14 (The Lord opened the heart 
of Lydia). 

9. What do you call this great change? 
Regeneration or the new birth, without which 

no man can enter into the kingdom of God. 

* John 3, 5. Except a man be born of water and of the 
Spirit, he cannot enter into the kingdom of God. — Comp. v. 
3 and 8. 

Tit. 3, 5. According to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost. 

Eph. 2, 5. When we were dead in sins, God hath quickened 
us together with Christ. 

1 Pet. 1, 23. Being born again, not of corruptible seed, 
but of incorruptible, by the word of God, which liveth and 
abideth forever. 



120 



THE ORDER OF SALVATION. 



James 1, 18. Of his own will begat he us with the word of 
truth. 

1 John 3, 9. Whosoever is born of God, doth not commit 
sin ; for his seed remaineth in him : and he cannot sin, because 
he is born of God. 

1 John 5, 4. Whatsoever is born of God, overcometh the 
world. 

10. What do you mean by regeneration t 

That act of the Holy Ghost, by which we 
become partakers of the divine life, or new 
creatures in Christ Jesus. 

* 2 Cor. 5, 17. If any man be in Christ, he is a new 
creature : old things are passed away, behold all things are 
become new. 

Eph. 4, 24. Put on the new man, which after God is 
created in righteousness and true holiness. 

Rom. 6, 4-6; Col. 3, 10; Gal. 3, 27 (put on Christ); 6, 15 
(a new creature). 

11. Why do all men need regeneration? 
Because they are all born of the flesh, are 

dead in sin, and hence disqualified by nature 
for communion with a holy God. 

* John 3, 6. That which is born of the flesh, is flesh ; and 
that which is born of the Spirit, is spirit. 

Eph. 2, 1. And you hath he quickened, who were dead in 
trespasses and sins. 

Comp. Lessons XIX.-XXI. 

12. What are the effects of regeneration ? 

By regeneration we become children of God, 
and heirs of eternal life. 

John 1, 12. 13. As many as received him, to them gave he 
power to become the sons of God, even to them that believe 
on his name : which were born ... of God. 

* Rom. 8, 15-17. Ye have received the Spirit of adoption, 
whereby we cry, Abba, Father. The Spirit itself beareth wit- 
ness with our spirit, that we are the children of God : and 
if children, then heirs; heirs of God, and joint heirs with 
Christ. 

Gal. 4, 5. 6 ; Eph. 1, 5 ; 1 John 3, 1. 



THE ORDER OF SALVATION. 121 



Notes and Hints. 

Q. 2 and 3. The Bible clearly teaches an eternal predestination or 
election unto holiness and salvation, but not an eternal predestina- 
tion to sin; else God could not be holy, and could not justly punish 
the sinner. Yet even sin was undoubtedly foreseen from eternity, 
and is constantly ruled and overruled for greater good in the ser- 
vice of the plan of redemption, — as the fall of Adam, and the treason 
of Judas. The question of the origin of sin and the exact relation 
of God's absolute sovereignty to man's relative freedom and account- 
ability, is one of the most difficult problems in philosophy and theo- 
logy, which will perhaps never be fully solved in the present im- 
perfect state of human knowledge. God's sovereignty and man's free- 
dom are like two arches which undoubtedly meet, although we may 
not see the connection. All true Christians may practically agree in 
ascribing their own salvation to free grace without any merit of their 
own, and in tracing the condemnation of the wicked to their own guilt 
and unbelief. What lies beyond, is a matter of theological speculation, 
but not of public doctrine. The comfort of the doctrine of election 
consists in the assurance that our salvation rests upon the immovable 
rock of God's eternal mercy and faithfulness, and not upon the sandy 
foundation of our own strength. But only those are entitled to this 
godly comfort who are thereby prompted to greater zeal and holiness. 

Q. 4. Illumination is frequently distinguished from vocation as a 
separate act of grace. But it may be more properly considered as the 
effectual calling in its operation upon the mind, or the act of the Holy 
Spirit, by which the eyes of our understanding are opened concerning 
our sin and misery and the salvation of Christ. Comp. John 16, 8-11; 
Acts 16, 18; 1 Cor. 2, 13; 2 Cor. 4, 6; Eph. 1, 17; Col. 1, 9. The inspi- 
ration of the apostles differs from the general illumination of all 
believers, not only as the highest degree of illumination, but also by 
its infallibility, or freedom from error in matters of faith. 

Q. 5. The Greek term metanoia, which is uniformly translated re- 
pentance in the English Bible, signifies properly a change of mind or 
of heart, and corresponds to what we generally mean by conversion. It 
includes both repentance, i.e. the negative act of turning away from 
sin, and faith, i.e. the positive act of turning to God. Repentance and 
faith, though distinct, can never be separated in experience. True re- 
pentance is impossible without faith; and vice versa. We may, how- 
ever, distinguish two kinds of repentance : (1) legalistic repentance, or 
the knowledge and hatred of sin awakened by the law of God as a 
schoolmaster to bring us to Christ, which precedes faith, and (2) evan- 
gelical repentance, which proceeds from the contemplation of the cross 
of Christ, and presupposes faith. Both act and react upon each other. 

Q. 10. Regeneration or new birth, heavenly birth, as distinct from 
natural generation or earthly birth, is not merely a reformation or 
change of views and conduct, but a new moral creation, the implant- 
ing of the life of Christ in the soul by the Holy Spirit. This life is at 
first weak and tender, and needs the nursing care of the Church through 
the means of grace, that it may grow gradually to full maturity 
in Christ, and transform the mind, heart, and will into his holy image. 
Regeneration and conversion, though closely related, and inseparable 
in experience, differ in this, — that the former is the divine act, conver- 
sion the huma.n act, in the same great moral revolution. In the one, 
man is passive (as in the natural birth), in the other he is active. Yet 
no man can be converted without the enabling and renewing influ- 



122 JUSTIFICATION AND SANCTIFICATION. 



ence of the Holy Spirit, which must precede all the action of man. 
" Turn [convert] thou me, and I shall he turned," Jer. 31, 18. Xo one 
can come to Christ, except the Father draw him, John 6, 44. Regene- 
ration, like natural birth, takes place hut once, and, like baptism (with 
which it is closely connected in John 3, 5 ; Tit. 3, 5), cannot be repeated. 
But we may speak of a daily renewal of repentance and faith, or con- 
version, especially after a relapse, as in the cases of David, and Peter. 
Both terms, however, are sometimes used in a wider, sometimes in a 
narrower, sense. 



XXXIX, Justification and Sanctification, 

1. What is justification? 

The act of God, by which he pardons all 
our sins, and applies to us the righteousness 
of Christ, 

* Rom. 4, 7. 8 (comp. Ps. 32, 1. 2). Blessed are they whose 
iniquities are forgiven, and whose sins are covered. Blessed 
is the man to whom the Lord will not impute sin. 

Isa. 1, 18. Though your sins be as scarlet, they shall be as 
white as snow ; though they be red like crimson, they shall be 
as wool. 

2 Cor. 5, 19. 21. G-od was in Christ, reconciling the world 
unto himself, not imputing their trespasses unto them . . . He 
hath made him to be sin for us, who knew no sin ; that we 
might be made the righteousness of G-od in him. 

Bom. 10, 4. Christ is the end of the law for righteousness 
to every one that believeth. 

Comp. Ps. 103, 3 (who forgiveth all thine iniquity, who 
healeth all thy diseases); Isa. 55, 7 (God will abundantly 
pardon); Jer. 31, 34 (I will forgive their iniquity, and re- 
member their sin no more) ; Matt. 26, 28 (my blood which is 
shed for many for the remission of sins) ; Eph. 1, 7 (in whom 
we have redemption through his blood, the forgiveness of 
sins): Col. 1, 14; Acts 5, 31; 1 John 1, 7-9 (the blood of 
Jesus Christ cleanseth us from all sin) ; Heb. 9, 14; 1 Pet. 1, 
19 ; Rev. 1, 5 ; — Rom. 1, 17 (the righteousness of Grod from 
faith to faith) ; 3, 21. 22 ; 4, 3-8 ; 5, 19 (by the obedience of 
one shall many be made righteous) ; 8, 30 ; 1 Cor. 1, 30 (Christ 
is made unto us . . . righteousness). 

2. How is the sinner justified? 

By the free grace of God in Christ through 



JUSTIFICATION AND SANCTIFICATION. 123 



faith, which so unites us to Christ that he lives 
in us and we in him. 

* Eph. 2, 8. By grace are ye saved through faith; and 
that not of yourselves : it is the gift of God. 

Roni. 1, 16. 17. I am not ashamed of the gospel of Christ: 
for it is the power of God unto salvation to every one that 
believeth; to the Jew first, and^also to the Greek [the Gentile]. 
For therein is the righteousness of God revealed from faith to 
faith : as it is written [Hab. 2, 4] : " The just shall live by 
faith." [This is the theme or leading thought of the Epistle 
to the Romans.] 

Rom. 3, 24. Being justified freely by his grace through 
the redemption that is in Christ Jesus. 

Gal. 2, 20. I am crucified with Christ : nevertheless I live : 
yet not I, but Christ liveth in me : and the life which I now^ 
live in the flesh, I live by the faith of the Son of God. 

John 3, 36; Luke 18, 13. 14; Rom. 3, 28 (justified by faith 
without the deeds of the law); Gal. 2, 16 (justified by the 
faith of Christ, and not by the works of the law) ; Phil. 3, 9 
(not having mine own righteousness, which is of the law, but 
that, which is through the faith of Christ, the righteousness 
which is of God by faith) ; 2 Tim. 1, 9 ; Tit. 3, 5 ; Acts 15, 11. 

3. What is the effect of justification upon the heart? 
Peace with God, which passes ail under- 
standing. 

* Rom. 5, 1. Being justified by faith, we have peace with 
God through our Lord Jesus Christ. 

Comp. Phil. 4, 7; Eph. 2, 14; Col. 1, 20; 3, 15; John 14, 27. 

4. What is the evidence of justification t 

Good works, or a holy life and conver- 
sation. 

* Matt. 5, 16. Let your light so shine before men, that 
they may see your good works and glorify your Father which 
is in heaven. 

James 2, 17. Faith without works is dead. — Comp. v. 14-26. 

Gal. 5, 24. They that are Christ's have crucified the flesh 
with the affections and lusts. 

Matt. 7, 16 (ye shall know them by their fruits); John 15, 
4. 5; Gal. 2, 17. 20; Rom. 6, 2-18. 22; 1 Cor. 13, 2; Heb. 12, 
14 (without holiness no man shall see the Lord) ; Eph. 4, 23. 
24 (in righteousness and true holiness); Col. 1, 10. 11 (fruit- 



124 JUSTIFICATION AND SANCTIFICATION. 



ful in every good work) ; 1 John 3, 9 ; 2 Pet. 3, 11 (in all holy 
conversation and godliness). 

5. Can there be true faith without good ivories? 

No : true faith works by love, purifies the 
heart, overcomes the world, and abounds in 
the fruits of righteousness. 

Gal. 5, 6. Faith which worketh by love. 
1 John 3, 3. Every man that has this hope in him purifieth 
himself, even as he is pure. 

* 1 John 5, 4. Whatsoever is born of God overcometh the 
world : and this is the victory over the world, even our faith. 

Comp. the passages in Question 4, and Lesson XII. 

6. What is sanctification ? 

Our continual growth in grace through the 
indwelling and power of the Holy Spirit, until 
we attain to perfection in Christ Jesus. 

* 2 Pet. 3, 18. Grow in grace, and in the knowledge of 
our Lord and Saviour Jesus Christ. 

* Matt. 5, 48. Be ye perfect, even as your Father which is 
in heaven is perfect. 

1 Thess. 4, 3. This is the will of God, even your sancti- 
fication. 

Rom. 6, 14. Sin shall not have dominion over you : for ye 
are not under the law, but under grace. 

2 Cor. 7, 1. Having these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh and spirit, per- 
fecting holiness in the fear of God. 

Comp. John 17, 17 (Sanctify them through thy truth); 
Eph. 4, 15 (grow up into Christ in all things) ; 1 Pet. 2, 2 (that 
ye may grow by the sincere milk of the word) ; Rom. 6, 2 flp. ; 
1 Thess. 4, 7 (God hath called us unto holiness); 2 Thess. 2, 
13 (through sanctification of the Spirit) ; Eph. 1, 4 (holy and 
without blame before him in love) ; 4, 13 (till we all come . . . 
unto a perfect man, unto the measure of the stature of the 
fulness of Christ) ; Phil. 3, 12-14 (I press toward the mark 
for the prize of the high calling of God in Christ Jesus). 

7. What are the chief Christian graces or virtues? 
Faith, hope, and love. 

* 1 Cor. 13, 13. Now abideth faith, hope, charity [love], 
these three ; but the greatest of these is charity. 



JUSTIFICATION AND SANCTIFICATION. 125 



Gal. 5, 22. The fruit of the Spirit is love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, temperance. 

2 Pet. 1, 5-7. Acid to your faith virtue; and to virtue 
knowledge; and to knowledge temperance; and to tempe- 
rance patience; and to patience godliness; and to godliness 
brotherly kindness ; and to brotherly kindness charity. 

8. What is glorification? 

The completion of the work of grace at the 
coming of Christ, when we shall share in his 
glory and enjoy him forever. 

* Col. 3, 4. When Christ, who is our life, shall appear, 
then shall ye also appear with him in glory. 

Rom. 8, 30. Whom he justified, them he also glorified. 

Phil. 1, 6. He which hath begun a good work in you, will 
perform it until the day of Jesus Christ. 

1 John 3, 2. Beloved, now are we the sons of God, and it 
doth not yet appear what we shall be : but we know that, 
when he shall appear, we shall be like him ; for we shall see 
him as he is. 

Comp. John 17, 24 (that they may behold my glory) ; Rom. 
5, 2 (we rejoice in hope of the glory of God) ; 1 Thess. 2, 12 
(called unto his kingdom and glory); 2 Thess. 2, 14 (to the 
obtaining of the glory of our Lord Jesus Christ) ; 1 Pet. 5, 10 
(called unto his eternal glory by Christ Jesus); 2 Cor. 3, 18 
(from glory to glory). 

Notes and Hints. 

Q. 1 and 2. Justification is a judicial act of God, by which he places 
the sinner into right relation to him; regeneration is an inward opera- 
tion of the Holy Spirit, by which the sinner is transformed, or created 
a new man. The former presupposes the latter, although in experience 
they cannot be separated. 

The doctrine of justification by free grace through a living faith in 
Christ is a fundamental article of Protestantism as distinct from 
Romanism, and was more strongly urged by the Reformers than any 
other, except the doctrine of the absolute supremacy of the Scriptures 
in matters of faith. Romanism makes the Bible and tradition co-ordi- 
nate sources and rules of faith, and makes faith and good works co-ordi- 
nate conditions of justification; while Protestantism subordinates tradi- 
tion to the Bible, and good works to faith, and measures their value by 
their agreement with the Bible and with faith. 

Q. 2. The grace of God is the efficient primary cause of justification, 
the merits of Christ the procuring cause or (objective) ground ; faith is 
the (subjective) condition on the part of man, or the instrument and 
organ of its appropriation. Justifying faith is not only a knowledge 
of the grace of God in Christ, but also a hearty confidence in the same, 
and a living union of the soul with Christ, so that we become partakers 
of his merits and all his benefits. 



126 RESURRECTION OF THE BODY. 



Q. 4. Good works are just as necessary and indispensable in the evan- 
gelical as they are in the Roman creed, only not as conditions, but as 
practical fruits or evidences, of justification. On this ground the ap- 
parent contradiction of St. Paul and St. James can be easily harmonized. 



XL. The Kesurrection of the Body, and the 
Life Everlasting. 

1. When will the work of grace be completed? 

At the glorious coming of our Lord Jesus 
Christ. 

1 Thess. 5, 23. The very God of peace sanctify you wholly; 
and I pray God your whole spirit and soul and body be pre- 
served blameless unto the coming of our Lord Jesus Christ. 

1 Cor. 1, 7. 8; Col. 3, 4; Phil. 1, 6 ; 1 Pet. 1, 7-9; 2 Pet. 3, 
12-14. 

2. What will take place at the coming of Christ? 
The resurrection of the dead, and the judg- 
ment of the world. 

Compare, on the coming of Christ and the general judgment, 
Lesson XXXI. 

3. Shall all men rise again? 

Yes : the righteous shall rise unto the resur- 
rection of life, the wicked unto the resurrection 
of damnation. 

* John 5, 28. 29. The hour is coming, in the which all that 
are in the graves shall hear his voice, and shall come forth : 
they that have done good, unto the resurrection of life ; and 
they that have done evil, unto the resurrection of damnation. 

Dan. 12, 2. Many of them that sleep in the dust of the 
earth shall awake, some to everlasting life, and some to shame 
and everlasting contempt. 

Matt. 25, 46. And these shall go away into everlasting 
punishment : but the righteous into life eternal. 

Acts 24, 15. There shall be a resurrection of the dead, both 
of the just and unjust. 

4. How will the resurrection be effected? 

By the almighty power of God, who first 



RESURRECTION OF THE BODY. 



127 



made man of the dust, and can also raise him 
from the dust. 

Matt. 19, 26. With G-od all things are possible. — Comp. 
Gen. 2, 7; Phil. 3, 21. 

John 12, 24. Except a corn of wheat fall into the ground 
and die, it abideth alone : but if it die, it bringeth forth much 
fruit. 

1 Cor. 15, 35. 36. But some man will say : How are the 
dead raised up ? and with what body do they come ? Thou 
fool, that which thou sowest is not quickened, except it die. 

5. Where is the sold of the believer between death and 
the resurrection f 

In blessed communion with Christ, waiting 
for the glorious resurrection of the body, and 
for the consummation of the kingdom of God. 

* Luke 23, 43. Jesus said unto him [the penitent thief] : 
Verily I say unto thee : To-day shalt thou be with me in 
paradise. 

John 14, 2. In my Father's house are many mansions. ... I 
go to prepare a place for you. 

Phil. 1, 23. I am in a strait betwixt two, having a desire 
to depart, and to be with Christ ; which is far better. 

2 Cor. 5, 1. 2. 8; 1 Thess. 4, 17; 2 Tim. 4, 6-8. 

6. On what ground do you rest your hope for a 
blessed resurrection? 

On the resurrection of Christ, and our living 
union with him. 

* John 14, 19. Because I live, ye shall live also. 

John 11, 25. I am the resurrection, and the life: he that 
believeth in me, though he were dead, yet shall he live. 

1 Cor. 15, 20. Christ is risen from the dead, and become 
the first fruits of them that slept. 

Job 19, 25. I know that my Redeemer liveth. 

Rom. 8, 11; 1 Cor. 15, 12-23; Col. 1, 18 (the first born from 
the dead) ; Rev. 1, 5. 

7. What ivill be the nature of the resurrection-body of 
believers f 

It will be a spiritual body, immortal, incor- 



128 



THE LIFE EVERLASTING. 



ruptible, and like unto the glorious body of 
Jesus Christ. 

* Phil. 3, 20. 21. Our conversation is in heaven ; from whence 
we also look for the Saviour, the Lord Jesus Christ : who shall 
change our vile body, that it may be fashioned like unto his 
glorious body. 

1 Cor. 15, 42-44. It is sown in corruption; it is raised in 
incorruption : it is sown in dishonor; it is raised in glory: it is 
sown in weakness ; it is raised in power : it is sown a natural 
body ; it is raised a spiritual body. There is a natural body, 
and there is a spiritual body. 

Dan. 12, 3. They that be wise shall shine as the brightness 
of the firmament ; and they that turn many to righteousness, 
as the stars for ever and ever. 

The resurrection body of the wicked, on the contrary, shall be " an 
abhorring unto all flesh" (Isa. 66, 24 ; Dan. 12, 2), and complete their 
misery. 

8. What will follow the resurrection of believers? 
The life everlasting, which begins already 

here with faith in Christ, but which will then 
be gloriously completed. 

* John 6, 47. He that believeth on me hath everlasting 
life. 

Ps. 16, 11. Thou wilt show me the path of life: in thy pre- 
sence is fulness of joy; at thy right hand there are pleasures for 
evermore. 

1 John 3, 2. Beloved, now are we the sons of God, and it 
doth not yet appear what we shall be : but we know that, 
when he shall appear, we shall be like him; for we shall see 
him as he is. 

John 3, 15. 16. 36; 6, 40; Rom. 8, 17. 18. 23. 24; 2 Tim. 4, 8. 

9. What do you mean by the life everlasting in 

heaven? 

A state of perfect freedom from sin and 
death, and of unspeakable joy and glory in 
unbroken communion with the triune God and 
the innumerable company of saints and angels. 

* 1 Cor. 2, 9. Eye hath not seen, nor ear heard, neither 
have entered the heart of man, the things which God hath 
prepared for them that love him. — Comp. Isa. 64, 4. 



THE LIFE EVERLASTING. 



129 



John 14, 2. 3. In my Father's house are many mansions. . . . 
I go to prepare a place for you I will receive you unto my- 
self; that where I am, there ye may be also. 

Rev. 21, 4. God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow, nor crying, 
neither shall there be any more pain. 

Compare John 17, 24 (that they may behold my glory) ; 
Matt. 25, 23 (enter into the joy of thy Lord) ; Luke 20, 36 
(neither can they die any more ; for they are equal unto the 
angels); 1 Cor. 15, 54 (death is swallowed up in victory) ; 1 Cor. 
13, 8 (love never faileth) ; Heb. 4, 9 (a rest to the people of 
God) ; Rev. 14, 13 (they rest from their labors) ; Rom. 8, 21 
(the glorious liberty of the children of God) ; 1 Pet. 1, 4 (an 
inheritance incorruptible, and undefiled, and that fadeth not 
away, reserved in heaven for you) ; v. 8 (rejoice with joy un- 
speakable and full of glory) ; 2 Pet. 3, 13 (new heavens and a 
new earth, wherein dwelleth righteousness) ; 1 Thess. 4, 17 
(and so shall we ever be with the Lord) ; Heb. 12, 22. 23 (the 
heavenly Jerusalem, an innumerable company of angels, the 
general assembly and church of the firstborn) ; 2 Tim. 2, 12 
(reign with Christ) ; Rev. 3, 21 (sit with me in my throne) ; 
7, 14-17; 21, 1-7; 22, 1-5. 

10. What are the employments of the saints in heaven t 

They will perfectly know Grod, love, serve, 
and praise him forever. 

* Matt. 5, 8. Blessed are the pure in heart : for they shall 
see God. 

1 Cor. 13, 12. Now we see through a glass, darkly; but 
then face to face : now I know in part ; but then shall I know 
even as also I am known. 

Rev. 7, 15. They are before the throne of God, and serve 
him day and night in his temple. 

Rev. 5, 11. 12. I heard the voice of many angels round 
about the throne, and the beasts, and the elders : and the 
number of them was ten thousand times ten thousand, and 
thousands of thousands; saying with a loud voice: Worthy is 
the Lamb that was slain to receive power, and riches, and 
wisdom, and strength, and honor, and glory, and blessing. 

Compare 1 John 3, 2 (we shall see him as he is); Rev. 22, 4 
(they shall see his face) ; Ps. 145, 2 (I will praise thy name 
for ever and ever), and other Psalms of thanksgiving and 
praise ; Rev. 4, 9-11 ; 5, 9-14 (they sung a new song, saying : 
Thou art worthy, etc.). 

12 



130 



THE LIFE EVERLASTING. 



11. What effect should tins hope have upon you? 

It should inspire me with increased zeal to 
lead a godly life in the constant fear and love 
of God, so that I may die in peace and attain 
at last to the glorious resurrection of the just. 

* 1 Cor. 15, 58. Therefore, my beloved "brethren, be ye 
steadfast, immovable, always abounding in the work of the 
Lord, forasmuch as ye know that your labor is not in vain in 
the Lord. 

2 Pet. 3, 14. Wherefore, beloved, seeing that ye look for 
such things [for new heavens and a new earth, v. 13], be 
diligent that ye may be found of him in peace, without spot, 
and blameless. 

1 Tim. 4, 8. Godliness is profitable unto all things, having 
promise of the life that now is, and of that which is to come. 
1 Thess. 3, 13 ; 5, 23 : Phil. 1, 10 ; 2 Pet. 3, 11. 



THE TEN COMMANDMENTS. 



131 



PAET THIRD. 



XLL The Ten Commandments. 

1. What is your duty in view of what God has done 
for you f 

To be thankful for so great a salvation from 
sin and death, and to present myself a living 
sacrifice unto God. 

* Rom. 12, 1. I beseech you therefore, brethren, by the 
mercies of God, that ye present your bodies a living sacrifice, 
holy, acceptable unto God, which is your reasonable service. 

1 Cor. 6, 20. Ye are bought with a price : therefore glorify 
God in your body, and in your spirit, which are God's. 

2 Cor. 5, 14. 15. The love of Christ constraineth us. . . . 
He died for all, that they which live should not henceforth 
live unto themselves, but unto him which died for them, and 
rose again. 

1 John 4, 19. We love him [or, rather: Let us love him, viz., 
God], because he first loved us. — Comp. v. 7 and 11. 
Col. 1, 12-14 j 1 Pet. 2, 9. 

2. How do you prove your thankfulness to Godf 
By keeping God's holy law. 

* Eccl. 12, 13. Fear God, and keep his commandments : for 
this is the whole duty of man. 

* John 14, 15. If ye love me, keep my commandments. 

1 John 5, 3. This is the love of God, that we keep his 
commandments : and his commandments are not grievous 
[burdensome, comp. Matt 11, 30]. 

Comp. John 14, 21. 23; 15, 10. 14; 1 John 2, 5. 

3". What is the sum of the law of Godf 
Love to God, and love to our neighbor. 



132 



THE TEN COMMANDMENTS. 



* Matt. 22, 37-40. Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy mind. 
This is the first and great commandment. And the second is 
like unto it : Thou shalt love thy neighbor as thyself. On 
these two commandments hang all the law and the prophets. 

Rom. 13, 10. Love is the fulfilling of the law. 

Deut. 6, 5; 10, 12; Lev. 19, 18; John 13, 34. 35; Rom. 12, 
10: 1 Cor. 13, 1-13; Gal. 5, 14; Eph. 5, 2; 1 Pet. 4, 8; 1 John 
2, 9. 10; 3, 10. 11. 14-19; 4, 7. 8. 11. 16-21; James 2, 8. 

4. Where is the moral law briefly summed up? 

In the decalogue, or the ten commandments 
which Grod gave through Moses to the people 
of Israel from Mount Sinai, after their deliver- 
ance from Egj'pt, and before their entrance 
into the land of promise. 

Ex. 20, 1-10. Comp. Deut. 5, 1-22. 

5. What is the use and object of the law? 

It is to all men a mirror of the holy will of 
God, and their own sinfulness; to the uncon- 
verted, a wholesome restraint, and schoolmaster 
to bring them unto Christ; to the converted, a 
rule of holy living. 

Rom. 3, 20. By the law is the knowledge of sin. — Comp. 7, 7. 
Gal. 3, 24. The law was our schoolmaster to bring us unto 
Christ. 

Luke 16, 17. It is easier for heaven and earth to pass, than 
one tittle of the law to fail. 

Comp. Matt. 5, 18. 19; 22, 37-40; Rom. 3, 31; 1 Cor. 6, 9. 
10; Eph. 5, 5. 

6. But has Christ not abolished the law f 

No : he has fulfilled the law by his doctrine 
and example; he has redeemed us from its 
curse; and he enables us, by his Holy Spirit, 
to keep it in its true spiritual sense. 

* Matt. 5, 17. Think not that I am come to destroy the 
law, or the prophets : I am not come to destroy, but to fulfil. 



THE TEN COMMANDMENTS. 



133 



Gal. 3, 13. Christ hath redeemed us from the curse of the 
law. 

, Rom. 7, 22. I delight in the law of Grod after the inward 
man. 

Comp. the whole Sermon on the Mount, Matt. 5-7, which is 
the evangelical legislation from the mount of beatitudes, and 
explains the deeper spiritual sense of the law 

7. How are the ten commandments divided? 
Into two tables. 

Ex. 31, 18. God gave unto Moses . . . two tables of testi- 
mony, tables of stone, written with the finger of God. 
Deut. 4, 13; 5, 22. Comp. 2 Cor. 3, 3. 

8. Of what does the first table treat? 

Of our duties to God, or of love to God. 

Matt. 22, 37. 38. Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy mind. 
This is the first and great commandment. 

Mark 12, 30; Luke 10, 27; Deut. 6, 5; 10, 12; 30,' 16. 12. 

9. Of what does the second table treat? 

Of our duties to man, or of love to our 
neighbor. 

Matt. 22, 39. And the second is like unto it: Thou shalt 
love thy neighbor as thyself. 

Mark 12, 31; Luke 10, 27; Lev. 19, 18. 

10. What does each commandment comprehend? 
Each, commandment enjoins a virtue, and 

forbids the opposite sin. 

Notes and Hints. 

Q. 1. The Heidelberg Catechism represents the whole Christian life 
under the head of thankfulness. This is truly evangelical. The Heidel- 
berg Catechism follows in its arrangement the order of the Epistle to 
the Romans: the first part treats of Sin and Misery (Rom. 1, 18-3, 20); 
the second part, of Man's Deliverance, or the Christian Redemption 
(Rom. 3, 21-11, 36); the third part, of Man's Gratitude to God for the 
blessings of Redemption (Rom. 12, 1-16, 27). 

Q. 4. The ten commandments are called the moral law, as distinct 
from the civil and ceremonial law, and are binding for all men and all 
times; while the ceremonial law was national and temporary in its 
character, with a typical reference to Christ. Hence the extraordinary 
solemnity with which the decalogue was promulgated directly by God 
under the manifestation of his holy majesty (Ex. 19), and recorded by 
12* 



134 



THE FIRST COMMANDMENT. 



his own finger on two tables of stone. It was, moreover, preserved in 
the ark of the covenant, in the holy of holies of the tabernacle, and the 
temple, as the immovable foundation of the divine government and of 
all social order and well-being. The number ten symbolizes the com- 
prehensiveness and completeness of this moral law. The civil and 
ceremonial law of the Jewish theocracy rested on the decalogue, and, 
according to more recent research (Bertheau and others), is divided into 
seven groups, each with ten commandments. 

Q. 5. The Lutheran Catechisms treat of the ten commandments be- 
fore the Creed, because they view the law mainly in its Old Testament 
aspect, as a schoolmaster, and a mirror of sin. The Reformed Catechisms 
(Calvin's, or the Geneva, the Heidelberg, the Anglican, the Westmin- 
ster), regarding the law in its New Testament sense, as the rule of 
Christian life, place the commandments after the Creed, since it is only 
by true faith in Christ and the power of his Holy Spirit that we are 
enabled to keep the law of God and to exercise Christian virtues. But 
in the explanation of the commandments, with the exception of the 
second and the fourth, all these Catechisms essentially agree. 

Q. 7. As the Bible does not define the number of commandments on 
each table, there is room for difference of opinion : the Lutheran Cate- 
chisms (which omit the second commandment altogether) assign three 
to the first and seven to the second table: the Reformed Catechisms, 
four to the first and six to the second table. We make an equal divi- 
sion of five for each table : see note to Lesson XLYI. Q. 1. The differ- 
ence, however, is more a matter of form. 

The tables of stone symbolize the inviolability and unchangeableness 
of the divine law. 

Q. 10. Thus, the first commandment forbids idolatry, and enjoins the 
worship of one God; the third prohibits the abuse, and commands the 
right use, of the 'name of God; the fourth enjoins the sanctification, 
and forbids the desecration, of the sabbath ; the fifth commands respect, 
love, and obedience to parental authority, and prohibits disrespect 
and disobedience; the seventh prohibits adultery and all sexual im- 
purity, and enjoins chastity; the eighth forbids stealing, and enjoins 
honesty and labor (conrp. Eph. 4, 28: "Let him that stole steal no 
more, but rather let him labor," etc.) In the Old Testament, especially 
in the second table, the negative prohibition preponderates, for the 
reason that the ten commandments had a civil and political as well as 
religious and ecclesiastical significance, and are to this day the founda- 
tion of all good government, which can and must prohibit and punish 
vice, but cannot command and enforce positive virtue. But the Christian 
Church explains the law in the light of the gospel, and of the example 
of Christ, who is the perfect model of every virtue. 



XLIL The First Commandment. 

1. Wliat is the preface to the ten commandments? 

E am tf)e Hotft tf)g ©oti, tof)o firougfjt tfjee 
out of tf)e lanfc of iBggpt, out of X\)z ijouse 
of fiontiage. 

Ex. 20, 2. Deut. 5, 6. 



THE FIRST COMMANDMENT. 



135 



2. What does this mean? 

God reminds us thereby of his holy majesty, 
and of his redeeming mercy, that we might 
keep his law not only from fear, but from 
gratitude and love. 

Lev. 18, 30; 19, 37; 1 Pet. 1, 15-19; 2 Cor. 5, 14. 15. 

3. What is the first commandment? 

€f)cm sfjalt ijabe no otf)er gotig fiefore JJfle. 

Ex. 20, 3. Deut. 5, 7. 

4. What does God forbid in this commandment? 
All kinds of idolatry, or creature-worship. 

1 John 5, 21. Keep yourselves from idols, 
1 Cor. 10, 14. Flee from idolatry. 

5. What is idolatry? 

The worship of any thing which is not 
God, as the stars, or animals, or men, or 
angels. 

Gal. 4, 8. When ye knew not God, ye did service unto 
them which by nature are no gods. 

Comp. Rom. 1, 21-32, on the origin and progress of idolatry 
and its immoral consequences. 

Examples : The golden calf (probably in remembrance of the 
Egyptian worship of the ox), Ex. 32, 4ff. ; Baal (the god of 
the sun), often worshipped by the Jews in the period of the 
judges, and the later kings, especially Ahab and Manasseh, 2 
Chron. 28, 2; 2 Kings 21, 3, etc. ; Molech (likewise a form of 
star- worship, connected with sacrifices of children), Lev. 18, 
21; 2 Kings 16, 3, etc.; the brazen serpent, originally erected 
as a symbol and type of redemption, Numb. 21, 9 (comp. John 
3, 14), but afterwards divinely worshipped, 2 Kings 18, 6; the 
worship of men, Acts 10, 25. 26; Rev. 19, 10; of angels, Col. 2, 
18. — The ancient Greek and Roman idolatry consisted in the 
worship of great men and women, or powers of nature, or 
mere creations of fancy. The gross form of idolatry still pre- 
vails among the many millions of heathen. 



136 



THE FIRST COMMANDMENT. 



6. What else may be called idolatry? 

All immoderate attachment to ourselves, to 
the world, or to any creature, whereby we de- 
tract from the supreme honor and love due to 
God. 

Examples of the refined forms of idolatry which still con- 
tinue even among Christians : excessive love of riches, Matt. 
6, 24 (Ye cannot serve God and mammon); 1 Tim. 6, IT; Eph. 
5, 5; Col. 3, 5 (covetousness, which is idolatry)-, Job 31, 24; 
sensual enjoyment, Rom. 16, 18; Phil. 3, 19 (whose end is de- 
struction, whose god is their belly) ; father or mother, son or 
(laughter, if preferred to Christ, Matt. 10, 37; Luke 14, 26; 
man, Acts 10, 25.26; Rev. 19, 10; Jer. 17, 5; the world generally, 
1 John 2, 15-17 (Love not the world, neither the things that 
are in the world). 

7. What does God require in this commandment f 
That we should fear and love God above all 

things, worship him only, and find our highest 
joy and delight in him. 

* Matt. 4, 10. Thou shalt worship the Lord thy God, and 
him alone shalt thou serve. 

Ps. Ill, 10. The fear of the Lord is the beginning of wisdom. 

Prov. 23, 26. My son, give me thine heart. 

Ps. 73, 25. 26. Whom have I in heaven but thee? and there 
is none upon earth that I desire beside thee. My flesh and my 
heart faileth : but God is the strength of my heart, and my 
portion forever. 

Matt. 22, 37; John 4, 23. 24; 1 Thess. 1, 9 (Ye turned to God 
from idols to serve the true and living God); Ps. 18, 1. 1\ 29, 
2; 32, 11; 37, 4. 

Notes and Hints. 
Q. 1 and 2. Literal version : " I, Jehovah, am thy God," etc. The name 
Jehovah which occurs in the preface, also in the second, third, fourth, 
and fifth commandments, and is generally translated Lord (because the 
Jews, from reverence, never pronounced it, but Adonai= Lord, instead), 
is the specific name of the God of revelation, the God of his people {thy 
God ), the faithful, unchangeable God of the covenant, who is true to all 
his promises : comp. Ex. 3,"l4; 6, 2-4; Isa. 42, 8 ; Rev. 1, 4. Elohim, God, 
is the general name, the God of nature, the God of the Gentiles as well as 
the Jews, the almighty Maker of heaven and earth (hence it occurs ex- 
clusively in Gen. 1). The reference to the deliverance of Israel from 
the bondage of Egypt elicits gratitude and love as the proper motive 
and soul of obedience to God's commandments. In its Christian appli- 
cation, it reminds us of the far greater mercy of God in Christ, who de- 



THE SECOND COMMANDMENT. 



137 



livered us from the slavery of sin and death, and thus has a still stronger 
claim upon our gratitude and obedience (1 John 4, 18. 19; 5, 3). 

Q. 5. With the gross forms of idolatry are generally connected perni- 
cious superstitions, as sorcery, magic, soothsaying, necromancy, witch- 
craft,— all of which are strictly forbidden in the" law, Deut. 18, 10-12 : 
Lev. 19, 31; Mic. 5, 12. 



XLIII. The Second Commandment. 

1. What is the second -commandment? 

Cfjou sfjalt not mafee unto tfjee ang graben 
image, or ang litteness of ang iljtng tfjat 10 
in fjeaben afiobe, or tftat ts in tj)e eartfj 
fteneatf), or tfjat ts in tf)e toater unfcer tf)e 
eartfj: tfjou sfjalt not iota) iioimt tfjgself to 
tfjem, nor serbe tfjenn 

dFor I t^e iLortr tf)g <®ct* am a jealous 
<Soir, btstttng tf)e tntpttg of tf»e father* upon 
tf)e cfjtlfcren unto tf)e tfjtrb anfc fourtfi gene^ 
ration of t^em tftat ^ate ffcle; anfc Vetoing 
mercg unto tijousante of tfjem tf)at lobe JSle, 
anii fteep iHg commandments 

Ex. 20, 4-6.— Deut. 5, 7-10. 

2. What does God forbid in this commandment? 
The worship of images, and all false modes 

of worship which are contrary to the word of 
God. 

Ps. 97, 7. Confounded be all they tliat serve graven images, 
that boast themselves of idols. 

Rom. 1, 22. 23. Professing themselves to be wise, they [the 
heathen] became fools, and changed the glory of the uncor- 
ruptible God into an image made like to corruptible man, and 
to birds, and fourfooted beasts, and creeping things. 

Acts 17, 29. We ought not to think that the Godhead is 
like unto gold, or silver, or stone, graven by art and man's device. 

Ex. 23, 24 (Thou shalt not bow down to their gods): 34, 13. 
14 (ye shall destroy their altars, break their statues, and cut 



138 



THE SECOND COMMANDMENT. 



down their groves): Deut. 4, 23 : 12, 3. 32; Judg. 2, 2; Isa. 40, 
25 (To whom then will ye liken ine, or shall I be equal?; ; 
Hab. 2, 18. 19 (What profiteth the graven image, . . . the molten 
image, and a teacher of lies, that the maker of his work trusteth 
therein, to make dumb idols?). 

3. Are, then, all images forbidden by God? 

Xo : images of creatures are allowed, but 
not for idolatrous or superstitious uses. 

Ex. 35, 30-33. The Lord hath filled Bezaleel with the 
Spirit of God, in wisdom, in understanding, and in knowledge, 
and in all manner of workmanship; and to devise curious 
works, to work in gold, and in silver, and in brass, and in the 
cutting of stones, to set them, and in carving of wood, to make 
any manner of cunning work. 

Comp. Ex. 31, 2-11 : 1 Kings 7, 14. The brazen serpent was 
erected by divine command as a symbol of redemption, Xunib. 
21, 8, 9; comp. John 3, 14. 15. So also the cherubim, which 
overshadowed with their wings the ark of the covenant in the 
holy of holies, and symbolically represented the whole living 
creation, Ex. 25, 17 ff.; 37, 6 ff.; comp. Ez. 41, IS : Heb. 9, 5 ; 
Rev. 4, 6 ff., etc. 

4. What does God enjoin in this commandment? 
That we should worship Grod, who is a Spirit, 

in spirit and in truth. 

* John 4, 24. God is a Spirit : and they that worship him 
must worship him in spirit and in truth. 

Ps. 29, 2. Give unto the Lord the glory due unto his name; 
worship the Lord in the beauty of holiness. 

5. What belongs to the true worship of God? 

The reading of the Holy Scriptures, the 
preaching of the gospel, prayer and praise, 
and the administration of the sacraments 
according to God's appointment. 

(1.) Reading:, hearing, and exposition of the word of God: 
Deut. 17, IS. 19: 31. 10-13: Xeh. 8, 2-S :— Luke 4, 16: Acts 
13, 15. 27 : 15. 21 : 17, 11 ; Col. 4, 16 ; 1 Thess. 5, 27 : 2 Tim. 
3, 16. 17 ; James 1, 22. 23 ; 2 Pet. 1, 19-21 ; Rev. 1, 3. 

(2.) Preaching of the gospel: Matt. 4, 17: Mark 16, 15; 
Acts 5, 42 : Rom. 10, 14. 15. 17 ; 1 Cor. 1, 21-24; 2 Tim. 4. 1. 
2 : 1 Pet. 1, 25. 



THE SECOND COMMANDMENT. 



139 



(3.) Prayer and praise (including singing): Ps. 95, 6. 7; 
Eph. 5, 19. 20 (psalms, and hymns, and spiritual songs, singing 
and making melody in your heart to the Lord); Col. 3, 16; 
Phil. 4, 6 ; 1 Tim. 2,1. 2; Rev. 5, 13, and innumerable other 
passages. 

(4.) Administration of the sacraments : Holy baptism, Matt. 
28, 19, etc. ; the Lord's Supper, Matt. 26, 26, etc. 

6. Hoiv does God enforce this commandment f 

By reminding us of his zeal for the purity 
of worship, by threatening his wrath, and pro- 
mising his mercy unto children and children's 
children. 

Deut. 5, 29. 0 that there were sucli a heart in them that 
they would fear me, and keep all my commandments always, 
that it might be well with them, and with their children for- 
ever !— 1 Cor. 10, 20-22. 

7. Why does he thus enforce this commandment? 
Because apostasy from the true worship of 

the Lord our God is the fruitful source of all 
manner of superstition and vice. 

Comp. Rom. 1, 21-32, where the progress of idolatry and 
image-worship is traced to its practical consequences. 

Notes and Hints. 

The Roman Catholic Church, following St. Augustine and Jerome in 
the fifth century, regards the second commandment only as an expla- 
nation of the first, and in her catechisms generally omits it altogether, 
but divides the tenth commandment into two, in order thus to restore 
the number ten. Hence the different modes of counting from the 
second to the ninth commandment ; our third commandment being 
the second in the Roman Catholic Catechisms, and so on to the tenth. 
Dr. Luther, in his admirable Catechism, retained this division, more 
from traditional habit than from principle. But the Catechisms of the 
Reformed Church both on the continent and in England and Scotland, 
following the example of the ancient Jews (see Josephus) and the early 
Christians (e.g. Origen) till the fourth or fifth century, strictly adhere 
to the text in Ex. 20, without any omission, thus restoring the second 
commandment to its proper place, and leaving the tenth undivided. 
The second commandment, though closely related to the first, differs 
from it in prohibiting image-ivorship and in enjoining the true worship, 
while the first prohibits idolatry and enjoins monotheism. The best 
modern divines, of the Lutheran Church, also justify the Reformed 
division, and a number of commentaries of Luther's Smaller Cate- 
chism, accordingly, treat the ninth and tenth commandments as one. 

Q. 1. The words : " that is in heaven above," refer to the worship of 



140 THE SECOND COMMANDMENT. 



the sim, moon, and stars; the words: "in the earth beneath," to the 
worship of man and animals ; the words : " in the water," to the wor- 
ship of the crocodile; — all of which were objects of divine adoration 
with the Egyptians and other heathen nations. 

Q. 2. The second commandment unquestionably prohibits the making 
and worshipping of all kinds of idols, whether they be of gold, silver, 
brass, wood, or color, whether works of sculpture or painting (comp. 
Ex. 20, 23; 34, 13. 14; Deut.4, 15-18), as also all visible representations 
of the invisible Godhead, which dwells in a light inaccessible, and can-, 
not be likened to any creature (1 Tim. 6,. 16; Deut. 4, 15-18; Isa. 40, 18. 
25; 46, 5). Even Christ, who is the visible image of the invisible God, 
could not be represented according to his divine nature, although he 
may and has often been represented symbolically (in the figure of the 
good Shepherd, or the Lamb), and according to his human nature. The 
gospel history, no doubt for wise reasons, is completely silent on the 
personal appearance of the Saviour.. Hence we have no reliable picture 
of him ; and even the highest creations of a Raphael, Durer, Correggio, 
Titian, are unsatisfactory, when they attempt to give visible shape and 
form to the absolute ideal of spotless purity and moral perfection. 

Q. 3. The representation of creatures by works of art is not contrary 
'to Scripture (see the passages quoted, Q. 3). All fine arts — architectiire, 
painting, sculpture,, music, and poetry — come from God, and should be 
consecrated to the service of religion, especially poetry and music. 
Their noblest mission is to elevate, adorn, and beautify the worship of 
Him who is the Author of all beauty, truth, and goodness. It is some- 
times charged upon the- Reformed Church that it was originally opposed 
to all pictures ; but the charge is unjust. Calvin, in his Catechism, says 
expressly : " The second commandment is not to be understood as con- 
demning the arts of painting and sculpture in general ; but we are only 
forbidden to make images for the purpose of seeking or worshipping 
God in them, or to abuse them in any way for superstition and 
idolatry." Pictures and statues for purposes of instruction, or com- 
memoration, or ornament^ are perfectly innocent, and even very useful, 
especially in the education of children. They are inseparably connected 
with the progress of civilization, and sanctioned by the history of 
Christian art from the earliest times to the present. But the abuse of 
pictures and statues, or any other works of art, in.the service of super- 
stition and idolatry, is a plain violation of the second commandment. 
Thus, it is still customary in the Roman Church — especially in those 
countries where it exclusively prevails — to pay divine honors to images 
of saints, and of the Virgin Mary, and to crucifixes, by kissing them, 
kneeling before them, offering them incense, sacrifices, and prayers, 
and ascribing to them miraculous cures. This superstitious and idola- 
trous practice, which commenced in the fourth century and became 
widely preva'ent during the middle ages, although not without con- 
tinued protest from the friends of a purer and more spiritual worship, 
was no doubt the chief, if not the only, cause for the omission of the 
second commandment, which so plainly condemns all idolatrous use of 
images. As there is a gross and a refined idolatry, so there is also a 
gross (heathen) and a refined (Roman Catholic) image-worship. 
" Q. 6 and 7. It is to be observed that the punishment of God is 
threatened to those that hate God, and his mercy promised to those 
that] /ore him. Thus, the second commandment, like the first and the 
last, points to the heart, as the secret fountain of false or true worship, 
and of disobedience or obedience to the whole law of God. — Comp. 
Beut. 6, 5 (with all thv heart); Matt. 22, 40. 



THE THIRD COMMANDMENT. 



141 



XLIV. The Third Commandment, 

1. What is the third commandment f 

JSTfjou sfjalt not tafte tf)e name of tf)e Lort 
tf)g @otr in bain. 

dFor t|)e ILorli totll not fjolti f)tm guiltier 
tf)at tafeetf) name in bam. 

Ex. 20, 7.— Deut. 5, 11. 

2. IFto Jo you understand by the name of God f 
Every thing by which he makes himself 

known to us, — his names, titles, attributes, 
words, works, and ordinances. 

3. What does God forbid in this commandment? 
False and rash oaths, blasphemy, cursing, 

swearing, and all profanity in thought and 
speech. 

* Matt. 5, 34-37. Swear not at all : neither by heaven ; for 
it is God's throne : nor by the earth ; for it is his footstool : 
neither by Jerusalem ; for it is the city of the great King. 
Neither shalt thou swear by thy head, because thou canst 
not make one hair white or black. But let your communi- 
cation be, Yea, yea ; Nay, nay : for whatsoever is morje than 
these cometh of evil. 

Rom. 12, 14. Bless, and curse not. 

Lev. 19, 12; 24, 14-16; Matt. 23, 21. 22; James 5, 12. 

4. In what cases are Christians allowed to swear ? 
When the magistrate, as the minister of 

God, demands an oath for the defence of truth 
and justice. 

Ex. 22, 11 (Then shall an oath of the Lord be between them 
both) ; Deut. 6, 13 ; 10, 20 (Thou shalt fear the Lord thy God, 
. . . and swear by his name) ; Josh. 9, 15. 19 ; Isa. 45, 23 (I 
have sworn by myself); 65, 16; Matt. 26, 63. 64 (Christ 
before the highpriest) ; Heb. 6, 13 (God sware by himself; . . . 
confirmed it by an oath; comp. Gen. 22, 16). 

13 



142 



THE THIRD COMMANDMENT. 



5. What is required in the third commandment? 
That we should think and speak with deep 

reverence of God and all holy things, and 
glorify the name of the Lord in our lives. 

1 Chron. 16, 29. Worship the Lord in the beauty of holiness. 
* 1 Cor. 10, 31. Whatsoever ye do, do all to the glory of 
God. 

Ps. 95, 6; 103, 1-4: Rom. 9, 5 (God blessed forever) 2 Cor. 
11, 31 (blessed for evermore) ; Gal. 1, 5 (to whom be glory for 
ever and ever): Eph. 5, 19, 20; 1 Pet. 4, 11 (that God in all 
things may be glorified through Jesus Christ) ; Rev. 15, 3. 4. 

6. Why is a special learning added to this command- 
ment? 

Because sins of profanity are often over- 
looked or slightly thought of by men, but are, 
nevertheless, an abomination to God, and ex- 
pose us to his righteous judgment. 

Zech. 5, 3. Every one that sweareth shall be cut off. 

Comp. Levit. 24, 10-16 (He that blasphemeth the name of 
the Lord, he shall surely be put to death, and all the congre- 
gation shall certainly stone him) ; Malachi 3, 5 : Gal. 6, 7 (Be 
not deceived : God is not mocked) : Heb. 10, 31 (It is a fearful 
thing to fall into the hands of the living God). 

Notes and Hints. 

Q. 2. Hence it is equally sinful to swear by the name of Jesus, or by 
the Holy Ghost, or by the Eternal, or by the Bible, or by the sacra- 
ment, or by heaven, etc. — Comp. Matt. 23, 21. 22. 

Q. 3. There are different kinds of rash and useless swearing, with 
corresponding degrees of guilt; arising, (1) from ignorance or thought- 
lessness; (2) from superstition; (3; from bad habit; (4) from malice 
and wickedness. 

Q. 4. A public oath before the magistrate is a solemn appeal to God 
as a witness to the truth, for the public good, and may be regarded as 
an act of worship, by which we acknowledge God as the searcher of 
hearts and avenger of all falsehood and perjury. Such oaths cannot be 
safely dispensed with in a sinful, lying world. In the perfect kingdom 
of God there will be no more falsehood and distrust, consequently no 
necessity for oaths. This end should be continually kept in view, so 
that the" word of Christ, Matt. 5. 33-37, may be more and more fulfilled 
in its strict sense. The conscientious scruples of Quakers and Menno- 
nites against all oaths arise from a literal interpretation of Matt. 5, 
33-37 and James 5, 12, without proper regard to the other passages on 
the subject (see Q,. 4), and to the distinction between the present and 
the ideal state of society. In the United States they are allowed simply 
to affirm, instead of swearing. 



THE FOURTH COMMANDMENT. 



143 



XLV. The Fourth Commandment 

1. What is the fourth commandment? 

3&ememfier tf)e safcfcatf) tsag t to tteep it 
fjolg* &ix iiags sfjalt tfsou lafior, anU i*o 
all tf)g toorft: imt tt)e sebentf) tiag is tf)e 
safcfiatf) of tfje Ifeoris tf)g ©oil : in it tfjou 
sf)alt not io ang toorfe, tf)ou, nor tljg son, 
nor tf)g tiaugfjter, tljg tnan^serbant, nor tf)g 
tnati-serbant, nor tf)g cattle, nor tf)g stranger 
tfiat is tott^tn tf)g gates- 

dFor in six t«ags tf)e Eorfc mafce fjeaben an& 
eartf), tf)e sea, ant* all tljat in tfiem is, ant? 
rested t|e sebentf) ftag: tofierefore tf)e Hort 
ilessetr tf)e safctmtf) tag, ants fjallotoefc it. 

Ex. 20, 8-11.— Deut. 5, 12-15. 

2. TFAotf does God forbid in this commandment? 
All desecration of the sabbath, or day of 

holy rest, by secular labor or amusement, and 
by idleness or neglect of public worship. 

Levit. 23, 3. Six days shall work be done : but the seventh 
day is the sabbath of rest, a holy convocation ; ye shall do 
no work therein : it is the sabbath of the Lord in all your 
dwellings. 

Cornp. Lev. 31, 13-17; Isa. 56, 2; 58, 13; Jer. 17, 21. 22; 
Neh. 13, 16-19; Matt. 24, 20; Luke 23, 56 (They rested the 
sabbath day according to the commandment). 

3. Are, then, all works prohibited on the sabbath ? 
No : acts of worship, charity, and necessity 

are allowed, and commended by the example 
of our Saviour. 

The Saviour performed many miracles of mercy on the 
sabbath-day, as the healing of the infirm woman, Luke 13, 
11-16, the woman with the dropsy, 14, 2-5, the sick with a 



THE 



FOURTH 



COMMANDMENT. 



withered hand, Matt. 12, 10-13. the diseased at the pool of 
Bethesda, John 5, 16, and the blind man, 9, 14. The Saviour, 
moreover, ate, and justified the preparation of food on the 
sabbath, Luke 14, 1 ; Matt. 12, 1-5 ; as also the saving of a 
sheep, Matt. 12, 11. 12, and the watering of an ox or an ass, 
Luke 13, 15. All works connected with public worship and 
pastoral care are likewise proper works for the sabbath. 
Comp. James 2, 27, " Pure religion and undefiled before God 
and the Father is this, to visit the fatherless and widows in 
their affliction, and to keep himself unspotted from the 
world." 

4. How is the sabbath to be kept holy ? 

By acts of public and private worship, 
by devotional reading and meditation, by 
godly conversation and works of Christian 
charity. 

* Col. 3, 16. Let the word of God dwell in you richly in 

all wisdom, teaching and admonishing one another in psalms 
and hymns and spiritual songs, singing with grace in your 
hearts to the Lord. 

Lev. 19, 30. Ye shall keep my sabbaths, and reverence my 
sanctuary : I am the Lord. 

Ezek. 20, 12. I gave them my sabbaths, to be a sign 
between me and them, that they might know that I am the 
Lord that sanctify them. 

Luke 4, 16. Jesus came to Nazareth, where he had been 
brought up : and, as his custom was, he went into the syna- 
gogue on the sabbath day, and stood up for to read [the 
Scriptures]. 

Comp. Ex. 31, 16. 17 ; Isa, 58, 13 (Call the sabbath a delight, 
the holy of the Lord, honorable, etc.) ; 66, 23 (from one sab- 
bath to another ... to worship before me) ; Acts 13, 14 (Paul 
and Barnabas went into the synagogue on the sabbath day) ; 
15, 21 (Moses . . . being read in the synagogues every sabbath 
day) ; 16, 13 : 17, 2 (Paul reasoned with them three sabbath 
days out of the Scriptures). 

Comp. on the proper observance of the Christian sabbath, 
Acts 20, 7: 1 Cor. 16, 2: Rev. 1. 10; also Col. 3, 16; Eph. 5, 
19. 20; 1 Cor. 14, 26; Heb. 10, 25. 

5. Why was the Jewish sabbath celebrated on the 
seventh day of the week f 



THE FOURTH COMMANDMENT. 



145 



In commemoration of the creation, and the 
redemption from the bondage of Egypt. 

Gen. 2, 2. 3 ; Ex. 20, 11 ; Deut. 5, 15. 

6. Why is the Christian sabbath celebrated on the 
first day of the week f 

In commemoration of the resurrection of 
Christ, and our redemption from the bond- 
age of sin and death, for which reason it is 
also called "the Lord's day." 

Acts 20, 7. And upon the first day of the week, when the 
disciples came together to break bread, Paul preached unto 
them, ready to depart on the morrow ; and continued his 
speech until midnight. 

1 Cor. 16, 2. Upon the first day of the week let every one 
of you lay by him in store, as God hath prospered him. 
[Hence the custom of offerings for the poor, and contri- 
butions for benevolent objects, on Sundays, as a part of public 
worship.] 

Rev. 1, 10. I was in the Spirit on the Lord's day. 

These passages prove the apostolic practice, which is further confirmed 
by the universal custom of the Christian Church from the second cen- 
tury down to the present. This practice rests upon the divine fact of 
the resurrection of Christ, which took place on the first day of the 
week (Matt. 28, 1), as also on the fact that Christ appeared to the 
assembled disciples on the same and the following Sunday, to bless 
them, and on the fact of the outpouring of the Holy Ghost and the 
founding of the Cliristian Church on the fiftieth day, or seventh Sun- 
day, after the resurrection. 

7. What is the object and use of the Lord's dayf 
To maintain public worship, to give rest to 

body and soul, and to prepare us for the 
eternal sabbath in heaven. 

Heb. 4, 9. There remaineth therefore a rest [Greek, sabba- 
tismos, i.e. keeping of a sabbath, or an eternal rest with God] 
to the people of God. 

Notes and Hints. 
Names of the holy day of the week: (1.) Sabbath, i.e. day of rest, — not 
a rest of idleness, but a rest of benediction and perfection on the part 
of God (Gen. 2, 3; John 5, 17), and a rest in God on the part of the crea- 
ture, which is made for God, and " remains without rest, until it rests 
in God." We should cease on Sunday from our own work, that God 
13* 



146 



THE FOURTH COMMANDMENT, 



may have his work in us. The name sabbath is properly ouly used 
in the Bible of the Jewish sabbath, or seventh day of the week, but may 
with full propriety be retained for the Christian sabbath, or Sunday, as 
is the custom especially among Christians of the English tongue. 

(2.) The Lord's day, i.e. the day exclusively devoted to the memory 
and service of our Lord and Saviour, who rose on that day, Rev. 1, 10. 
This term was first used by St. John, the favorite disciple,^ the apostle, 
evangelist, and seer of the New Testament. It occurs only of the 
Christian sabbath, or the first day of the week, and is the best and 
most significant name for the Christian sabbath. 

(3.) Sunday, i.e. day of the sun (dedicated to the god of the sun 
among the heathen), is not a scriptural word, but, like the names of the 
week-days, is of heathen origin, but we now give it a reference to 
Christ as the true Sun of righteousness and the light of the world. 

Origin. — The sabbath is older than Moses and the Jewish religion, and, 
like the institution of marriage and the family, goes back even beyond 
the fall, to the primitive state of innocence in paradise, Gen. 2, 2. 3. 
Hence the word " remember the sabbath day," which presupposes its 
previous existence and observance, however much for a long time it 
may have been neglected. Hence also the traces of the hebdomadal 
division with a weekly holy day, which are found among the ancient 
nations, especially of the Semitic race, and which are as many reminis- 
cences of the original institution. Being grounded in the original 
constitution of man, the sabbath must have a universal and permanent 
significance. It was, therefore, as little abolished by Christ as any 
other part of the decalogue, but only fulfilled and perfected, like the 
rest, acccording to the general principle laid down in Matt. 5, 17. 18. 
Had the sabbath been intended merely for the Jews, like the cere- 
monial laws, it would never have found a place in the decalogue. We 
might as well say that Christ abolished the law against swearing, 
against murder, against adultery, against theft, as to say that he 
abolished the fourth commandment. They all hang together as an 
inseparable unit and complete whole. 

Authority and permanent Obligation. — This must not be based ex- 
clusively on the law (the legalistic or Sabbatarian theory); nor exclu- 
sively on the resurrection of Christ (the merely evangelical or dominical 
theory); nor on the authority of the Christian Church (the ecclesiastical 
or traditional theory); button the combined authority of the Old and 
Nevj Testament, the" law and the gospel, to which the Cliurch is bound. 
In other words, the sabbath rests (1) on the primitive creation and the 
universal want of man for periodical rest of body and soul (Gen. 2, 3. 4; 
Ex. 20, 11; Mark 2, 27); (2) on the Old Testament legislation, or the 
fourth commandment of the decalogue, which is still binding upon all 
Christians in all its parts (Matt. 5, 17-20) ; (3) on the fact of Ckrist ; s 
resurrection and the practice of the Apostolic Church (Acts 20, 7 ; 1 Cor. 
16, 2; Rev. 1, 10). The first and second grounds secure the universal 
and perpetual obligation of the sabbath; the last ground justifies the 
change of day, and points to the proper spirit in the mode of its obser- 
vance. 

Object.— The sabbath was made for the benefit of man (Mark 2, 27), 
and is necessary for his physical, moral, and spiritual well-being. 
The law clearly points out this benevolent design, and extends it to 
the servant, and the poor stranger or heathen sojourning among the 
Jews, yea, even to the irrational cattle. — Comp. Ex. 23, 12 (that thine 
ox and thine ass may rest, and the son of thy handmaid, and the 
ttranger, may be refreshed). 

Q. 3. As love is the fulfilment of the whole law, works of love to 



THE FIFTH COMMANDMENT, 147 



God (acts of worship), and works of charity to our fellow-men, are the 
best observance of the law on the sabbath. 

Q. 4. The passages quoted mostly refer to the observance of the 
Jewish sabbath, or the seventh day, and are, therefore, only indirect 
proofs. But the Christian's obligation properly to observe the Lord's 
day exceeds that of the Jew in proportion to the blessings he receives 
and commemorates. 

Q. 6. The change of the day does not affect the essence and perma- 
nent obligation of the law on the sabbath, but is a mere matter of 
form. We must distinguish in the fourth commandment the moral 
and the ceremonial part. The abiding moral substance is that at least 
one day out of seven should be kept holy and devoted exclusively to the 
service of God, while six days may and ought to be employed in useful 
work; the temporary ceremonial form is that the seventh day of the 
week should be set apart for this sacred purpose. The seventh day, or 
the Jewish sabbath, was commemorative of the natural creation, and 
at the same time of the typical redemption from the bondage of Egypt 
(which is expressly connected with the sabbath law in Deut. 5, 15); 
the first day of the week, or the Christian sabbath, reminds us of the 
spiritual creation, and complete redemption from the bondage of sin 
and death by the resurrection of the Saviour. The Jewish sabbath 
was buried with Christ as to its national and typical form, and rose 
with him under a higher spiritual form as the Christian Sunday, or " the 
day of the Lord," divested of the bondage of legalism, a free evangelical 
feast of the spirit in grateful joy over the accomplished redemption 
and its unspeakable blessings. Sunday connects the commemoration 
of creation and redemption, the paradise lost and the paradise regained, 
and is a pledge and foretaste of the saint's everlasting rest in heaven 
(Heb. 4, 9-11). 

Q. 7. Rest in God is the end of all creation: comp. Heb. 3, 11; 4, 1-11. 
This is the rest, not of inaction, but of perfection, which includes the high- 
est spiritual activity and enjoyment in unbbroken peace and harmony. 
So God rested on the seventh day by completing and blessing the crea- 
tion. The beginning of history foreshadows its end. Every sabbath 
on earth is a preparation for, and foretaste of, the eternal sabbath in 
heaven, or heaven itself let down from week to week, that we might 
breathe its air, behold its light, hear its music, join in its worship, and 
enjoy its peace. The sabbath has, therefore, been called " the pearl of 
days," and " the light of the week :" without it life is a journey through 
a dreary wilderness, with no prospect of a land of promise. 



XLYI. The Fifth Commandment. 

1. What is the fifth commandment f 

pernor tf)g father ant* tf)g motfjer : tijat tf)g 
iiags mag it long upon tlje iant* tofjtcf) tfje 
3Lort tf)g <£otJ gtbetf) tljee, 

Ex. 20, 12.— Deut. 5, 16. Comp. Eph. 6, 2. 



148 THE FIFTH COMMANDMENT. 



2. What does God enjoin in this commandment f 

That we should cheerfully render to our 
parents, teachers, and other superiors, all due 
honor, love, and obedience in the Lord. 

(1.) Duties of children to parents and their representatives 
(guardians) : * Prov. 1, 8. 9. My son, hear the instruction of 
thy father, and forsake not the law of thy mother ; for they 
shall be an ornament of grace unto thy head, and chains 
about thy neck.— Comp. 4, 1; 6, 20-23; 23, 22. 25. * Eph. 6, 
1-3. Children, obey your parents in the Lord: for this is right. 
Honor thy father and thy mother,* which is the first command- 
ment with promise ; that it may be well with thee, and thou 
mayest live long on the earth. — Col. 3, 20. Children, obey 
your parents in all things : for this is well pleasing unto the 
Lord. — Comp. the example of Christ: Luke 2, 51. 

(2.) Duties of servants to masters: Col. 3, 22. 23. Servants, 
obey in all things your masters according to the flesh ; not 
with eye-service, as men-pleasers ; but in singleness of heart, 
fearing God. And whatsoever ye do, do it heartily, as to the 
Lord, and not unto men. — Comp. Eph. 6, 5-8; 1 Tim. 6, 1. 2; 
Tit. 2, 9. 10; 1 Pet. 2, 18. 

(3.) Duties of pupils to teachers, and of church-members to 
their pastors : Heb. 13, 17. Obey them that have the rule over 
you, and submit yourselves : for they watch for your souls, 
as they that must give account, that they may do it with joy, 
and not with grief.— Comp. 1 Thess. 5, 12. 13; 1 Tim. 5, 17: 
Phil. 2, 29; Matt. 23, 3. 

(4.) Duties of subjects to magistrates: Matt. 22, 21. Render 
unto Cgesar the things that are Caesar's. — Rom. 13, 1. Let 
every soul be subject unto the higher powers. For there is no 
power but of God : the powers that be are ordained of God. — 
Comp. Tit. 3, 1; 1 Pet. 2, 13. 14. 17. 

(5.) Duties of the young to the aged: Lev. 19, 32. Thou 
shalt rise up before the hoary head, and honor the face of the 
old man, and fear thy God.— 1 Pet. 5, 5. Ye younger, submit 
yourselves unto the elder. — Comp. 1 Tim. 5, 1-3 

3. What is forbidden in this commandment? 

All disrespect, disobedience, or neglect of 
our parents, teachers, or any other superiors. 

Lev. 20, 9. Every one that curseth his father or his mother 
shall be surely put to death. 



THE FIFTH COMMANDMENT. 



149 



Deut. 27, 15. Cursed be he that setteth light by his father 
or his mother. 

Ex. 22, 28. Thou shalt not revile the judges, nor curse the 
ruler of thy people.— Comp. Prov. 20, 20 ; 30, 17 ; Matt. 15, 4. 

4. What are the duties of parents? 

To bring up their children in the nurture 
and admonition of the Lord, for usefulness in 
this world, and for eternal happiness in the 
world to come. 

* Prov. 22, 6. Train up a child in the way he should go : 
and when he is old, he will not depart from it. 

Eph. 6, 4. Ye fathers, provoke not your children to wrath, 
but bring them up in the nurture and admonition of the Lord. 

Comp. Col. 3, 21; Deut. 6, 6-9; Prov. 23, 13. 14; 29, 17. 

5. What are the duties of superiors in general? 

To promote, both by precept and example, 
the temporal and spiritual welfare of those in- 
trusted to their care. 

(1.) Duties of masters to servants: Col. 4, 1. Masters, give 
unto your servants that which is just and equal; knowing that 
ye also have a Master in heaven. — Comp. Eph. 6, 9 ; Lev. 25, 43. 

(2.) Duties o{ 2iastors to their flock: John 21, 15-17. Feed 
my lambs. . . . Feed my sheep. — Comp. Acts 20, 28; 1 Cor. 9, 
27; 1 Pet. 5, 1-3. 

(3.) Duties of magistrates to subjects : P^om. 13, 3. 4. Rulers 
are not a terror to good works, but to the evil. . . . He is the 
minister of God to thee for good. — Comp. 1 Pet. 2, 14. 

6. Why does God add a special promise to this com- 
mandment? 

Because the family is the foundation of so- 
ciety, and obedience to parents is the condition 
of all true happiness and prosperity. 

Notes and Hints. 
Q. 1. The fifth commandment is usually placed on the second table, 
among the duties to our neighbor. But the Jews at the time of Christ 
seem to have equally divided the two tables. Josephus says (Antiq. 
Book III. ch. 6, § 5) : "In this ark [of the covenant] he [Moses] put the 
two tables whereon the ten commandments were written, five upon 



150 



THE SIXTH COMMANDMENT. 



each table, and two and a half upon each side of them; and this avk he 
placed in the holy of holies." St. Paul, in enumerating the command- 
ments of the second table, or of love to our neighbor, omits the fifth, 
Rom. 13, 9, which indicates that he placed it likewise in the first table. 
This division accords best with the law of symmetry, and the signi- 
ficance of the number ten, — the union of two equal halves. Parents, 
moreover, are not so much our neighbors as our superiors, and visible 
representatives of divine authority on earth. Hence they are not 
simply to be loved, like our neighbor, but also to be honored and obeyed. 
For these reasons, the fifth commandment belongs rather to the first 
table, and forms the transition from our duties to God to our duties to 
man. It embraces, however, according to the wide latitude of the 
names of father and mother in the Scriptures (comp. Gen. 45, 8; Judg. 
5, 7), the duties to all our superiors, or those who have authority over 
us, whether spiritual or temporal (comp. Ex. 22, 28). For all authority 
is ordained by God and an emanation of his absolute sovereignty (Rom. 
13,1). The relation between parents and children underlies all divinely 
constituted relations of superiority and inferiority. The family is the 
primitive order of society and the nursery of church and state. From 
home to the school; from the school to the church; and from the 
church to heaven. 

According to this division (which is adopted also by several distin- 
guished modern commentators of the Old Testament, as Hengstenberg, 
of Germany, and Fairbairn, of Scotland), the order and gradation of the 
successive commands of the first table is this: Love God above all 
things, and give him the honor and glory due to him, (1) in regard to 
his being, as the only true and living God ; (2) in regard to his worship ; 
(2>) in regard to his name, or the outward manifestation of his being; 
(4) in regard to his day of holy rest ; (5) in regard to his representatives 
on earth who are clothed with a portion of his authority. 

Q. 2. The boundary of all obedience to human authority is obedience 
to divine authority. For we must obey God rather than men, Acts 5, 
29; Matt. 10, 37. Hence obedience to parents, rulers, etc. is qualified 
by the phrase : in the Lord. 

Q. 6. Obedience to rightful authority is the mother of virtue and of 
true freedom; disobedience (the sin of Adam and Eve) is the mother of 
sin and of slavery. The promise of the fifth commandment has special 
reference to the possession of the promised land. But this was a type 
of the heavenly Canaan to which Christians look forward as their final 
and true home. Long life in this world is, therefore, not the only re- 
ward for obedience. God may at times better promote the eternal 
happiness of a child by transplanting him, in early youth, from this 
world of temptation and trial to the better world of holiness and peace. 



XLVIL The Sixth Commandment. 

1. Of what do the last Jive commandments treat? 
Of love to our neighbor. 

Rom. 13, 9. For this, Thou shalt not commit adultery, Thou 
ahalt not kill, Thou shalt not steal, Thou shalt not bear false 



THE SIXTH COMMANDMENT. 



151 



witness, Thou shalt not covet, ... is briefly comprehended in 
this saying, namely, Thou shalt love thy neighbor as thyself. 

1 John 4, 20. If a man say, I love God, and hateth his 
brother, he is a liar : for he that loveth not his brother whom 
he hath seen, how can he love God whom he hath not seen ? 

2. Who is your neighbor f 

Every man with whom we come into contact, 
and to whom we can do good, without distinc- 
tion of race, character, or condition. 

Gen. 1, 27; Acts 17, 26.— Eph. 4, 4-6. 

Comp. the parable of the good Samaritan, Luke 10, 29-37. 

3. What is the sum of your duties to your neighbor f 
To love him as ourselves, and to do unto him 

as we wish him to do unto us. 

* Matt. 22, 39. Thou shalt love thy neighbor as thyself. — 
Comp. Lev. 19, 18. 

* Matt. 7, 12. Whatsoever ye would that men should do to 
you, do ye even so to them : for this is the law and the pro- 
phets. — Comp. Luke 6, 31. 

4. What is the sixth commandment? 

Cfjou sfmlt not ML 

Ex. 20, 13.— Deut. 5, 17; Matt. 5, 21. 

5. What is forbidden in this commandment f 
Murder and suicide, or the wilful destruction 

of human life, whether it be done by our own 
hands, or by the agency of another. 

Examples of murderers: Cain, Gen. 4, 8; comp. 1 John 3, 12; 
Joab, 2 Sam. 3, 27; 20, 10; Zimri, 1 Kings 16, 10; Ahab, 1 
Kings 21, 18. 19; Herodias, Mark 6, 19-28. 

Examples of suicide: Abimelech, Judg. 9, 54; Saul, 1 Sam. 
31, 4; Ahithophel, 2 Sam. 17, 23; Zimri, 1 Kings 16, 18; Judas 
Iscariot, Matt. 27, 5. — Suicide condemned, Acts 16, 28. 

6. Who alone has a right to take human life? 

The magistrate, who, as the minister of God, 



152 



THE SIXTH COMMANDMENT. 



bears the sword for the punishment of evil- 
doers. 

Gen. 9, 6. Whoso sheddeth man's blood, by man shall his 
blood be shed : for in the image of God made he man. 
Lev. 24, 17; Dent. 19, 11-13; Rom. 13, 4. 

7. Why are we forbidden to dest?°oy human life? 
Because God alone is lord over life and 

death, and because man is made in the image 
of God, and is our brother. 

Gen. 9, 5. 6; James 3, 9.— 1 Cor. 3, 16. 17; 6, 20. 

8. What else is forbidden in this commandment? 
All provoking words, and feelings of envy, 

hatred, wrath, and revenge towards our neigh- 
bor. 

Lev. 19, 17. Thou shalt not hate thy brother in thine heart. 

Matt. 5, 22. Whosoever is angry with his brother without 
a cause, shall be in danger of the judgment [i.e. the local 
magistrate of the seven, established in every town, Deut. 16, 
18] : and whosoever shall say to his brother, Raca [vain fellow], 
shall be in danger of the council [i.e. the Sanhedrim, or higher 
tribunal of the seventy in Jerusalem, Luke 22, 66 ; Acts 5, 21] : 
but whosoever shall say, Thou fool [wicked fellow, comp. Ps. 
14, 1], shall be in danger of hell-fire [gehenna, place of con- 
demnation]. 

* 1 John 3, 15. Whosoever hateth his brother is a murderer. 

* Eph. 4, 31. Let all bitterness, and wrath, and anger, and 
clamor, and evil speaking, be put away from you, with all 
malice. 

Rom. 12, 19. Avenge not yourselves, but rather give place 
unto wrath [to the wrath of God] : for it is written, Vengeance 
is mine; I will repay, saith the Lord (Deut. 32, 35). 

Prov. 16, 32. He that is slow to anger is better than the 
mighty; and he that ruleth his spirit, than he that taketh a 
city. 

James 1, 19: 1 Pet. 2, 1; Rom. 1, 29; Col. 3, 8; Gal. 5, 19- 
21; 1 Cor. 3, 3; Prov. 15, 1. 

9. What duties are required in the sixth command- 
ment? 



THE SIXTH COMMANDMENT. 153 



That we should have a sacred regard for 
the life of our neighbor and for our own, 
cheerfully assist him in all distress, and return 
good for evil even to our enemy. 

* 1 Cor. 3, 16. Know ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in you ? 

1 Cor. 6, 20. Glorify God in your body, and in your spirit, 
which are God's. 

Bom. 12, 10. Be kindly affectioned one to another in 
brotherly love, in honor preferring one another. 

* Rom. 12, 20. 21. If thine enemy hunger, feed him; if he 
thirst, give him drink : for in so doing thou shalt heap coals 
of fire on his head. Be not overcome of evil, but overcome 
evil with good. 

Col. 3, 12. 13. Put on . . . bowels of mercies, kindness, 
humbleness of mind, meekness, long-suffering; forbearing 
one another, and forgiving one another, if any man have a 
quarrel against any : even as Christ forgave you, so also do 

ye. 

Ps. 133, 1. Behold, how good and how pleasant it is for 
brethren to dwell together in unity. 

1 John 3, 17. 18 ; James 2, 15. 16 ; Heb. 13, 1-3 ; Acts 20, 
35 ; Matt. 5, 44. 

Notes and Hints. 
Q. 1. Love to God and love to man are as inseparable as cause and 
effect: hence the Lord joins them together, Matt. 22, 39. The first 
table contains our religious duties, the second our moral duties. Reli- 
gion is the source of morality. We must first stand in the right rela- 
tion to God, before we can properly act our part to our fellow-creatures. 
Love and obedience to God is the parent and guardian of all social and 
private virtues. 

The first table proceeds from the heart (first and second command- 
ments), to words (third), and deeds (fourth and fifth commandments) ; 
the second table follows tbe reverse order, from deeds (sixth, seventh, 
and eighth), and words (ninth), to the heart (tenth). The tenth and the 
first commandments meet in the heart, as the secret source of all dis- 
obedience and obedience to the will of God, as it is filled either with 
selfishness, in its corrupt natural state, or with love to God and man, 
in its regenerate state. 

Q. 2. Neighbor (from nigh, near), in the strict sense, means one who 
is united to us by the ties of kindred (Lev. 25, 25), or friendship (Job 
19, 14 ; Ps. 38, 12), or nation and country. But even in the Old Testa- 
ment the Egyptian is called the neighbor of the Hebrew (Ex. 11, 2), 
and in the New Testament the term is extended to every fellow-man 
who needs our help, or to whom we have an opportunity of doing good, 
though he be of a different race and a different religion. See the para- 
ble of the good Samaritan, Luke 10, 29-37. There is, however, a differ- 
ence between love to man in general, including even an enemy (Matt. 
14 



154 



THE SEVENTH COMMANDMENT. 



5, 44 ; Rom. 12, 20. 21), and love to the brethren of the same faith, Gal. 6, 
10; 2 Pet. 1, 7. While we should do good to all men, whenever God 
gives us an opportunity, we should nevertheless avoid intercourse and 
familiarity with the enemies of religion and good morals, 2 Cor. 6, 14- 
17 ; 2 John 10. 

Q. 5. Wanton exposure to danger is a sin. Matt. 4, 6. 7 ; Deut. 6, 6 
(Ye shall not tempt the Lord your God); but cheerful readiness to die 
for Christ and for truth, is a duty and virtue, and martyrdom, the 
greatest honor, John 15, 12. 13; 1 John 3, 16 (We ought to lay down our 
lives for the brethren). 

There is also a gradual suicide, by intemperance in meat and drink 
and other vices which undermine health. Against the vice of intempe- 
rance, see Luke 21, 34. Take heed to yourselves, lest at any time your 
hearts be overcharged with surfeiting, and drunkenness, and cares of 
this life. Rom. 13, 13. Let us walk honestly, as in the day; not in riot- 
ing and drunkenness. Eph. 5, IS. Be not drunk with wine, wherein is 
excess ; but be filled with the Spirit. 1 Pet. 4, 3 ; Prov. 23, 31-33. 

Q. 6. The responsibility of killing enemies in legitimate war rests 
likewise with the magistrate or government which carries on the war. 
Killing a man in necessary self-defence, or preventing the murder of 
an innocent by the murder of the guilty, is justifiable by the law of 
nature and of nations (comp. also Ex. 22, 23 ; Numb. 35, 27) ; yet the 
Christian, before resorting to such extreme remedy, should carefully 
weigh the words of Christ, Matt. 5, 38-45, and the example of his inno- 
cent suffering. 

Q. 8. Hatred is secret murder of the heart, and the mother of the 
deed, 1 John 3, 15. So there is also an adultery of the heart, which is 
already a sin before God, Matt. 5, 28. 



XL VIII. The Seventh Commandment, 



1. What is the seventh commandment? 

2TSou sfjalt not commit adulters* 

Exod. 20,. 14.— Deut. 5, 18; Matt, 5, 27. 

2. What does God forbid in this commandment f 
All unchastity in thought, gesture, word, or . 

deed, whether in or out of married life. 

(1.) Unclean desires and looks (secret adultery of the heart) : 
Matt. 5, 28. Whosoever looketh on a woman to lust after her, 
hath committed adultery with her already in his heart. — 
Comp. Matt. 15, 19 (out of the heart proceed . . . adulteries, 
fornications). 

(2.) Unclean words and gestures: Eph. 4, 29. Let no cor- 
rupt communication proceed out of your mouth. — Comp. 5, 3. 
4; Col. 3, 8 (filthy communication out of your mouth). 

(3.) Unclean actions : 1 Cor. 6, 18. Flee fornication. Every 



THE SEVENTH COMMANDMENT. 155 



sin that a man doeth is without the body ; but he that com- 
mitteth fornication sinneth against his own body. Gal. 5, 19. 
The works of the flesh are manifest, which are these : Adul- 
tery, fornication, uncleanness, lasciviousness, etc. — Col. 3, 5; 
Eph. 5, 5 (no whoremonger, nor unclean person, . . . hath any 
inheritance in the kingdom of Christ) ; 1 Thess. 4, 3. 4 ; Heb. 
13, 4; Rev. 21, 8. 

3. What else is here forbidden? 

Bad company, intemperance in meat and 
drink, luxury and idleness, filthy conversation, 
obscene books, songs, and pictures, and what- 
soever stimulates unchaste desires. 

* 1 Cor. 15, 33. Evil communications corrupt good manners. 

* 2 Tim. 2, 22. Flee youthful lusts. 

Rom. 13, 12-14. Let us cast off the works of darkness, 
and let us put on the armor of light. Let us walk honestly, 
as in the day ; not in rioting and drunkenness, not in chamber- 
ing and wantonness, not in strife and envying. But put ye 
on the Lord Jesus Christ, and make not provision for the flesh, 
to fulfil the lusts thereof. 

Eph. 5, 3. 4. But fornication, and all uncleanness, or 
covetousness, let it not be once named among you, as becometh 
saints ; neither filthiness, nor foolish talking, nor jesting, which 
are not convenient [becoming]. 

4. Why is unchastity such a heinous sin ? 
Because by unchastity we dishonor and 

corrupt our body and soul, which are the 
temple of God and of the Holy Ghost. 

* 1 Cor. 3, 16. 17. Know ye not that ye are the temple of 
God, and that the Spirit of God dwelleth in you? If any 
man defile the temple of God, him shall God destroy ; for the 
temple of God is holy, which temple ye are. 

1 Cor. 6, 18-20 j Eph. 5, 5 j Rev. 22, 15 j Lev. 20, 10. 

5. What does God require in this commandment? 
To be chaste and temperate, whether in the 

married or the single state, and to keep our 
body pure, as a temple of the Holy Ghost. 

1 Cor. 3, 16. 17; 6, 18-20 j Matt. 5, 8. 



156 THE SEVENTH COMMANDMENT. 



6. What does God especially enjoin upon married 
persons ? 

Mutual esteem, love, and fidelity unto death. 

Eph. b, 22-31 ; Col. 3, 18. 19 ; 1 Pet. 3, 1-6. 

7. What is marriage? 

An inseparable union of life in love between 
one man and one woman, instituted by God in 
paradise, and reflecting the mystical union 
between Christ and his Church. 

Gen. 1, 27; 2, 18; Matt. 19, 5. 6; Eph. 5, 31. 32. 
Duties of husbands and wives to each other : Eph. b, 22-29 : 
Col. 3, 18. 19 ; 1 Pet. 3, 1-7. 

8. For ichat purpose has God instituted marriage? 

For the mutual aid and happiness of mar- 
ried persons, for the propagation of the race, 
and for the building up of the kingdom of 
God through Christian nurture. 

Gen. 1, 28; 2, 18; Eph. 6, 4; Heb. 13, 4: 1 Tim. 4, 1-3. 

Notes and Hints. 

Q. 7. Polygamy, which is allowed among heathens, Mohammedans, 
and Mormons, was never sanctioned in the Old Testament, but simply 
tolerated on account of hardness of heart, until the ad\ent of Christ. 
It is in direct contradiction to the institution of marriage as re-f 
corded in Genesis, and destroys the dignity of woman by degrading 
her to a mere slave. Christianity restored monogamy as the only 
normal form of marriage, elevated woman to her present noble posi- 
tion in society, and laid her under especial obligations of gratitude. 
This elevation of woman to moral and religious equality with man. 
and to joint-heir ship of heaven, lies at the foundation of true family 
happiness, and the Christian training of children. 

Q. 7 and 8 maj T be omitted by the teacher. The whole subject of the 
seventh commandment should be handled with wise caution, yet with 
great earnestness, 



THE EIGHTH COMMANDMENT. 



157 



XLIX. The Eighth Commandment. 

1. What is the eighth commandment? 

Ef)ou srfjalt not steal- 

Exod. 12, 15.— Deut. 5, 19 ; Matt. 19, 18. 

2. What does God forbid in this commandment? 

Robbery, theft, fraud, and all injury to the 
property of our neighbor. 

Lev. 19, 11. Ye shall not steal, neither deal falsely. 

Eph. 4, 28. Let him that stole, steal no more. 

1 Thess. 4, 6. That no man go beyond and defraud his 
brother in any matter ; because that the Lord is the avenger 
of all such. 

1 Pet. 4, 15. Let none of you suffer as a murderer, or as a 
thief, or as an evildoer, or as a busybody in other men's 
matters. 

Ps. 37, 21. The wicked borroweth, and payeth not again : 
but the righteous showeth mercy and giveth. 

Lev. 19, 13. 35. 36 ; Jer. 22, 13 j Hab. 2, 6. 9 ; James 5, 4 ; 
1 Cor. 6, 10. 

3. What other sins are here prohibited? 
Covetousness, wastefulness, idleness, and 

whatever may lead to theft and fraud. 

(1.) Against covetousness and avarice, or undue love of 
money : * Matt. 6, 24. Ye cannot serve God and mammon. 
* 1 Tim. 6, 10. The love of money is the root [literally, a 
root] of all evil.— Comp. Matt. 6, 31. 32 ; Luke 12, 15 ; Eph„ 
5, 5 ; Col. 3, 5 ; Heb. 13, 5 ; 1 Tim. 6, 7-10 ; 1 John 2, 15. 16; 
Ps. 62, 11 (If riches increase, set not your heart upon them). — 
Example : Judas, who from covetousness became a thief and 
a traitor. 

(2.) Against wastefulness and extravagance, or wanton dis- 
regard of earthly goods : Prov. 21, 17. He that loveth plea- 
sure shall be a poor man ; he that loveth wine and oil shall 
not be rich. Prov. 12, 27; 23, 20. 21; 28, 19.— Example : 
The prodigal son in the parable, who wasted his substance 
with riotous living, Luke 15, 13. 14. 

The proper medium between the two opposite vices of 
covetousness and prodigality is the virtue of economy for our 
14* 



158 THE EIGHTH COMMANDMENT. 



own support and the benefit of our neighbor. Prov. 13, 22. 
A good man leaveth an inheritance to his children's children. 
1 Tim. 5, 8. If any provide not for his own, and specially 
for those of his own house, he hath denied the faith, and is 
worse than an infidel. John 6, 12. Gather up the fragments 
that remain, that nothing be lost. — (John Wesley's maxim : 
"Make all you can, save all you can, give all you can.") 

(3.) Against idleness ("the devil's workshop") : 2 Thess. 3, 
10. If any would not work, neither should he eat. — 1 Thess. 
4, 11 • Eph. 4, 28 j Gen. 3, 19. 

4. What are the duties enjoined in the eighth com- 
mandment ? 

Labor and industry, honesty and fidelity in 
our dealings, contentment with our lot, kind- 
ness and liberality to our neighbor. 

(1.) Labor and industry: * Eph. 4, 28. Let him labor, 
working with his hand the thing which is good, that he may 
have to give to him that needeth. Prov. 13, 11. Wealth 
gotten by vanity shall be diminished : but he that gathered 
by labor shall increase. — Gen. 3, 19 ,• 1 Thess. 4, 11 ; 2 Thess. 
3, 10-12 ; Acts 20, 34. 

(2.) Honesty and faithfulness: Luke 16, 10. He that is 
faithful in that which is least is faithful also in much : and he 
that is unjust in the least is unjust also in much. * Matt. 25, 
21. Well done, thou good and faithful servant : thou hast 
been faithful over a few things, I will make thee ruler over 
many things : enter thou into the joy of thy lord. 1 Cor. 10, 
24. Let no man seek his own, but every man another's 
wealth. Phil. 2, 4. Look not every man on his own things, 
but every man also on the things of others. — Deut. 22, 1-3. — 
Example : Zaccheus, who gave the half of his goods to the 
poor, and restored unjust gains fourfold, Luke 19, 8. 

(3.) Contentment: * 1 Tim. 6, 6. 8. Godliness with con- 
tentment is great gain. . . . Having food and raiment, let us be 
therewith content. Heb. 13, 5. Be content with such things 
as ye have : for he hath said, I will never leave thee nor for- 
sake thee. (Gen. 28, 15 : Deut. 31, 6; Ps. 37, 25.) 

(4.) Benevolence and liberality: Matt. 5,42. Give to him 
that asketh thee, and from him that would borrow of thee 
turn not thou away. * Acts 20, 35. It is more blessed to give 
than to receive. Gal. 5, 13. By love serve one another. 
* Heb. 13, 16. To do good and to communicate forget not ; 
for with such sacrifices God is well pleased. — Comp. Matt. 25, 
35. 36; Rom. 12, 13. 20; 2 Cor. 9, 7; Heb. 13, 1-3. 



THE NINTH COMMANDMENT. 



159 



Note. 

Q. 2. The eighth commandment forbids all sins against the property 
of our neighbor, not only by violent robbery or secret theft, but also 
by any kind of direct or indirect fraud, such as false coins, weights, and 
measures (Lev. 19, 35. 36; Deut. 15, 13; Prov. 11, 1; 22, 10); usury, or 
unlawful interest (Exod. 22, 25; Ps. 15, 5); extortion (Ezek. 22, 12; 
Matt. 23, 25 ; 1 Cor. 6, 10) ; oppression (Lev. 25, 17 ; Luke 3, 14) ; re- 
moving landmarks (Deut. 19, 14) ; concealment of stolen goods, or con- 
nivance at theft (Prov. 29, 24); unfaithfulness in contracts, or in matters 
of trust (Amos 8, 5; Luke 16, 11); bribery (Job 15, 34; Isa. 33, 15); 
withholding or curtailing of wages (Lev. 19, 13; Deut. 24, 14. 15; James 
5,4); fondness for litigation (Prov. 3, 30; 1 Cor. 6, 7); wanton borrowing 
(Ps. 37, 21); withholding tribute from government (Matt. 22, 21 ; Rom. 
13, 7); unnecessary delay in paying just debts (as the minister's 
salary); smuggling, lazy begging, prodigality, gambling, jugglery, and 
all kinds of dishonest or doubtful dealings, wicked tricks and devices, 
whereby we design to enrich ourselves at the expense and to the injury 
of our neighbor. 



L, The Ninth Commandment, 

1. What is the ninth commandment f 

€f)ou sfjalt not 6ear fafee tottness against 
tfjg netgpor* 

Exod. 20, 16.— Deut. 5, 20. 

2. What does God forbid in this commandment f 
Not only false witness before a court of 

justice, but also lying, slander, uncharitable 
judgment, and whatever tends to injure the 
good name of our neighbor. 

(1.) Against false witness before the magistrate: Prov. 21, 
28. A false witness shall perish. Exod. 23, 1; Deut. 19, 16- 
19; Prov. 19, 5. 9. 28. 

(2.) Against falsehood and slander generally: Lev. 19, 11. 
Ye shall not ... lie one to another. * Eph. 4, 25. Putting 
away lying, speak every man truth with his neighbor. 1 Pet. 
3, 10. He that will love life, and see good days, let him re- 
frain his tongue from evil, and his lips that they speak no 
guile.— Ps. 5, 6 ; Matt. 15, 19 j Col. 3, 9 ; 1 Pet. 2,1,- 1 Cor. 6, 
10,- Rev. 21, 8; 22, 15. 

(3.) Against rash and uncharitable judgment : Matt. 7, 1, 2. 
Judge not, that ye be not judged. For with what judgment 
ye judge, ye shall be judged: and with what measure ye 



160 



THE NINTH COMMANDMENT. 



mete, it shall be measured to you again. * Luke 6, 37. Judge 
not, and ye shall not be judged : condemn not, and ye shall 
not be condemned : forgive, and ye shall be forgiven. — Rom. 
2, 1 ; 14, 3. 4. 10. 13 ; 1 Cor. 4, 5 ; James 4, 11. 12. 

3. Why is lying such a great sin? 

Because God is truth, and the devil is the 
father of lies. 

John 8, 44. When he [the devil] speaketh a lie, he speaketh 
of his own : for he is a liar, and the father of it. 

Ps. 31, 5. (Lord God of truth) ; Deut. 32, 4 (A God of truth 
and without iniquity, just and right is he) ; Jer. 10, 10 (Heb.). 

4. What are the duties required in this command- 
ment f 

Truthfulness, honesty, and good faith to our 
neighbor, and a sacred regard for his charac- 
ter and good name. 

* Zech. 8, 16. 17. Speak ye every man the truth to his 
neighbor, . . . and let none of you imagine evil in your hearts 
against his neighbor. 

1 Pet. 4, 8. Above all things, have fervent charity among 
yourselves : for charity shall cover the [lit., a[ multitude of sins* 
Eph. 4, 15. Speaking the truth in love. 
Ps. 15, 1-3 j Prov. 12, 19 ; Eph. 4, 25 ; 1 Cor. 13, 6 ; 1 Pet. 4, 8. 

5 . Is it ever lawful to speak an untruth ? 

No : all that we say must be true ; but we 
may sometimes withhold the truth for the good 
of our neighbor. 

John 16, 12. I have yet many things to say unto you, but 
ye cannot bear them now. 

* Prov. 29, 11. A fool uttereth all his mind: but a wise 
man keepeth it in till afterwards. 

6. What is your duty concerning your own name? 
We should keep our name pure and blame- 
less, and avoid even the appearance of evil. 

* Prov. 22, 1. A good name is rather to be chosen than 
great riches, and loving favor rather than silver and gold. 



THE NINTH COMMANDMENT. 



161 



Eccles. 1,1. A good name is better than precious oint- 
ment. 

1 Cor. 9, 15. It were better for me to die, than that any 
man should make my glorying void. [Conip. however, 1 Cor. 
15, 9. 10. By the grace of God I am what I am ; and Gal. 6, 
14. God forbid that I should glory, save in the cross of our 
Lord Jesus Christ] 

* 1 Thess. 5, 22. Abstain from all appearance of evil. 
Phil. 4, 8. Whatsoever things are true, whatsoever things 

are honest [literally, venerable, honorable], whatsoever things 
are just, whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report ; if there be any 
virtue, and if there be any praise, think on these things. 

7. Is it lawful to indulge in pride and vanity? 

No : pride is a sin, vanity a weakness, and 
self-praise folly; but humility which gives all 
glory to God, is a cardinal Christian virtue. 

* Rom. 12, 16. Be not wise in your own conceits. 

Phil. 2, 3. In lowliness of mind let each esteem other 
better than themselves. 

Prov. 27, 2. Let another man praise thee, and not thine 
own mouth ; a stranger, and not thine own lips. 

* 1 Pet. 5, 5. Be clothed with humility : for God resisteth 
the proud, and giveth grace to the humble. 

1 Cor. 15, 9. 10. I am the least of the apostles, that am not 
meet to be called an apostle, because I persecuted the church 
of God. But by the grace of God I am what I am : and his 
grace which was bestowed upon me, was not in vain ; but I 
labored more abundantly than they all: yet not I, but the 
grace of God which was with me. 

Rom. 12, 3 (not to think of himself more highly than he 
ought to think ; but to think soberly) ; v. 10 (in honor pre- 
ferring one another) ; James 4, 6. 

Notes and Hints. 

Q. 1. The sixth commandment forbids all sins against the life, the 
seventh, against the body, the eighth, against the property, the ninth, 
against the good name or honor, of our neighbor. The third and ninth 
commandments are directed against the sins of the tongue, — the one 
prohibiting the abuse of the name of God, the other the abuse of the 
name of our neighbor. 

Q. 5. All that we say must be true; but we need not, and should 
not, say all that is true. In silence there is often more wisdom and 
charity than in speech. The power of silence is an important element 
in true self-government. 



v. 



162 THE TENTH COMMANDMENT. 



LI. The Tenth Commandment. 

1. What is the tenth commandment? 

Cfjou sfjalt not cobet tf)g netgpor's fiouse, 
tfjou sfjalt not cobet tf) j? neighbor's totfe, nor 
inan-serbant, nor f)ts matti^erbant, nor 
§18 ox t nor f)ts ass, nor am? t|)tng tfjat is tf)g 
netgpor's* 

Ex. 20, 17.— Dent. 5, 21. 

2. iZbzo does this commandment differ from the pre- 
ceding commandments of the second table f 

By tracing sin to its root, the evil desires 
and passions of the heart, from which all evil 
words and deeds proceed. 

* Prov. 4, 23. Keep thy heart with all diligence: for out 
of it are the issues of life. 

James 1, 14. 15. Every man is tempted, when he is drawn 
away of his own lust, and enticed. Then when lust hath con- 
ceived, it bringeth forth sin : and sin, when it is finished, 
bringeth forth death. 

Matt. 15, 19. 20. Out of the heart proceed evil thoughts 
[tenth commandment], murders [sixth commandment], adul- 
teries, fornications [seventh commandment], thefts [eighth 
commandment], false witness, blasphemies [ninth command- 
ment] : these are the things which defile a man. 

3. What does God forbid in this commandment? 
All envy and selfish desire after any thing 

that is our neighbor's. 

* Gal. 5, 24. They that are Christ's have crucified the flesh 
with the affections [passions] and lusts. 

Col. 3, 5. Mortify . . . inordinate affection, evil concupiscence, 
and covetousness, which is idolatry. 

Matt. 5, 28; Rom. 7, 7: 13, 14 :' 1 Pet. 2, 11. 



THE TENTH COMMANDMENT. 163 



4. What is required in this commandment f 

That we should, love our neighbor from the 
heart, wish him every blessing, and promote 
his temporal and eternal welfare. 

* Rom. 15, 2. Let every one of us please his neighbor for 
his good to edification. 

1 Cor. 13, 5. Charity seeketh not her own, is not easily 
provoked, thinketh no evil. 

1 Cor. 10, 24. Let no man seek his own, but every man 
another's wealth [good]. 

Phil. 2, 4. Look not every man on his own things, but 
every man also on the things of others. 

Comp. 1 Cor. 9, 19 (I made myself servant unto all, that I 
might gain the more) ; 10, 33 (not seeking mine own profit, 
but the profit of many [literally, the many, i.e. all], that they 
may be saved). 

5. Repeat once more the sum of all commandments. 

To love God above all things, and our neigh- 
bor as ourselves. 

6. Are you able of yourself to keep these command- 
ments ? 

No ; but only by the grace of God, and the 
power of the Holy Spirit, who makes us per- 
fect in every good work. 

* 1 Cor. 15, 10. By the grace of God I am what I am. 

2 Cor. 3, 5. Not that we are sufficient of ourselves ; . . . but 
our sufficiency is of God. 

Phil. 2, 13. It is God which worketh in you both to will 
and to do of his good pleasure. 

Rom. 8, 3. 4. What the law could not do, in that it was 
weak through the flesh, God sending his own Son in the like- 
ness of sinful flesh, and for sin, condemned sin in the flesh : 
that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the Spirit. 

2 Cor. 5, 17. If any man be in Christ, he is a new creature. 

* Heb. 13, 20. 21. The God of peace . . . make you perfect 
in every good work to do his will, working in you that which 
is well pleasing in his sight, through Jesus Chrir 



164 



THE TENTH COMMANDMENT. 



1 John 5, 3. This is the love of God, that we keep his 
commandments: and his commandments are not grievous 
[heavy, burdensome; i.e. they are made easy and delightful 
to the believer by the grace of God enabling him to keep 
them]. 

Matt. 11, 30. My yoke is easy, and my burden is light. 

7. Is full perfection attainable in this life? 

No ; but we should constantly strive after 
it, and press onward toward the mark, for the 
prize of the high calling of God in Christ 
Jesus. 

* 1 John 1, 8. If we say we have no sin, we deceive our- 
selves, and the truth is not in us. 

James 3, 2. In many things we offend all. 

Ps. 19, 12. Who can understand his errors ? Cleanse thou 
me from secret faults. 

Phil. 3, 12-14. Not as though I had already attained 
[won, viz. the prize, v. 14], either were already perfect : but I 
follow after [press onward], if that I may apprehend that for 
which also I am apprehended of Christ Jesus. Brethren, I 
count not myself to have apprehended : but this one thing I 
do, forgetting those things which are behind, and reaching 
forth unto those things that are before, I press toward the 
mark for the prize of the high [heavenly] calling of God in 
Christ Jesus. [The image of a runner in a foot-race.] 

1 Cor. 9, 24. So run that ye may obtain [the prize], 

* Heb. 6, 1. Let us go on unto perfection. 

8. To whom should you look as the great model of 

perfection 7 

We should always look unto Jesus, the 
author and finisher of our faith, and follow 
his example. 

* Heb. 12, 1. 2. Let us run with patience the race that is 
set before us; looking unto Jesus, the author and finisher of 
our faith. 

1 Pet. 2, 21. Christ suffered for us, leaving us an example, 
that ye should follow his steps. 

Comp. John 12, 26 (let him follow me); 13, 15 (I have 
given you an example) ; Matt. 11, 29 (learn of me) ; 1 John 
2, 6 (to walk, even as Christ walked) ; Phil. 2, 5. 



/ 



THE TENTH COMMANDMENT. 165 



Notes and Hints. 

Q. 1. The Roman Church (followed by the Lutheran in this point), 
in order to restore the number ten, divides the tenth commandment, 
making the words: "Thou shalt not covet thy neighbor's house," the 
ninth, and the remaining words: "Thou shalt not covet thy neighbor's 
wife," etc., the tenth commandment. This division is poorly supported 
by the repetition of the words: "Thou shalt not covet," and is 
occasioned by the unwarranted omission of the second commandment. 
But one error falls with the other. Besides the intrinsic evidence which 
shows the ten commandments to be an indivisible unit, a comparison of 
Exod. 20, 17 with Deut. 5, 21 settles the dispute in favor of the view 
of the Reformed Churches, which is also admitted to be the correct one 
by many of the best modern Lutheran divines and commentators. For 
in Deut. 5, 21 (as also Exod. 20, 17 in the Greek translation of the 
Seventy) the order is transposed, and the neighbor's wife put before 
the neighbor's house. This would make what is the ninth command- 
ment in Exodus to be the tenth commandment in Deuteronomy, if the 
Roman vieAV were correct. St. Paul, moreover, in enumerating the 
commandments of the second table, Rom. 13, 9 (comp. also 7, 7), 
alludes to the tenth with the words: "Thou shalt not covet," without 
intimating any such division. The Roman Catechism indirectly re- 
futes its own division by treating the ninth and tenth commandments 
under one head (while all others are treated separately), and by ex- 
pressly admitting : " We have united these two commandments, because 
their object is the same, and the manner of treating them should be 
the same." Most of the modern commentators of Luther's Catechism 
(Stier, who adopts the Reformed division in full, the Wiirtemberg 
Catechism, Brieger, Caspari, Mann, Schmucker) likewise combine the 
two in the explanation. Why not, then, give up this false division alto- 
gether, and restore the -second commandment to its proper position? 

Q. 2. Selfishness is the root of all sin, and the very opposite of love. 
As love is the fulfilment of all commandments, so selfishness is the 
violation of all commandments. The tenth and last commandment 
goes beyond the outward transgression by word and deed, to the secret 
springs of sin, and condemns it in its incipient steps. It teaches 
that all outward observance and obedience to the letter of the law is 
not sufficient in itself, but must proceed from a pure heart converted to 
God. It shuts up the source of all transgression, as the first command- 
ment opens the source of all obedience and holiness, namely, love to 
the only true and living God. Thus the law returns to the beginning, 
the last commandment points to the first, and the first to the last; 
both point to the heart as the source of all obedience and disobedience. 
This shows the deep spiritual character of the law (comp. Rom. 7, 14), 
as more fully brought out by the Saviour in the Sermon on the Mount, 
The conclusion of the decalogue points beyond the Old Testament to 
the New Covenant of the gospel, where God would write the law on the 
tables of the new, regenerate heart: comp. Jer. 31, 31 ff; Ezek. 11, 19, 
20 ; 36, 26. 27. 

Q. 3. House is to be taken in a general sense for all that is connected 
with, or belongs to, our neighbor; wife, man-servant, maid-servant, ox, 
ass, are the specifications. But in Deut. 5, 21, as also in the Greek 
version of Exod. 20, 17, the ivife precedes lie house. 

Q. 4. In looking back to the second .tabre as a whole, we see that it 
prohibits, in beautiful gradation, all injury to our neighbor: (1) in 
deed, and that (a) in regard to his person (sixth commandment), (6) to 
his wife (seventh commandment), (c) to his property (eighth command- 
ment); (2) in word, by injuring his good name (ninth commandment); 
15 



166 



CONCLUDING QUESTIONS. 



(3) in thought and desire (tenth commandment). By prohibiting these 
sins, the law enjoins at the same time the opposite virtues, or love to our 
neighbor in deed, ivord, and thought. The negative or prohibitory form 
of the commandments of the second table points to the- depravity of 
the human heart, which is ever ready and inclined to do what the law 
forbids; and thus the law, with its repeated prohibition, "Thou shalt 
not do this or that,'" awakens and keeps alive tbe knowledge of sin, and 
leads to Christ, the Lamb of God, which taketh away the sin of the 
world. 



LIL Concluding Questions. 

1. What have you now been taught? 

I have been taught how to pray, what to 
believe, and how to live. 

2. How should you pray f 

I should pray without ceasing to our hea- 
venly Father, in the name of Jesus Christ our 
^Saviour. 

3. What is the sum of the CJir isti an faith ? 

The revelation of the infinite power, wisdom, 
and love of God in the creation, redemption, 
and sanctification of the world. 

4. What is the sum of the Christian life ? 

To love God above all things, and our 
neighbor as ourselves. 

5. What is your unerring guide in faith and prac- 
tice? 

No human wisdom, which passeth away, but 
the word of God, which abideth forever. 

6. What is your highest aim? 

The holy and blessed communion with God 
the Father, the Son, and the Holy Ghost, one 
God, blessed forever. 



CONCLUDING QUESTIONS. 



167 



7. What is your greatest comfort? 

That Christ is mine, and I am his, in body 
and in soul, in life and in death, now and for- 
ever. Amen. 



My blessed Saviour, Lord Divine, 
I am Thine own, and Thou art mine, 
I am Thine own : for Thou didst give 
Thy precious life, that I might live. 
And Thou art mine : with all my heart 
I cleave to thee, my chosen part. 
How dearly didst Thou purchase me ! 
Oh, let me never part from Thee ! 



The Apostolic Benediction. 

The grace of the Lord Jesus Christ, 
and the love of god, and the communion 
of the Holy Ghost, be with us all. Amen. 



THE END. 




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